LIBRARY OF CONGRESS. 



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UNITED STATES OF AMERICA. 



INDICATIONS 



First Book of Moses 



CALLED 



GENESIS. 



BY 



>' 



.^ 



EDWARD b; LATCH, 

AUTHOR OF "a REVIEW OF THE HOLY BIBLE," "INDICATIONS OF THE 
BOOK OF JOB." 




PRESS OF 

J. B. LIPPIlSrCOTT COMPANY, 

PHILADELPHIA. 

1890. 



3 S\'2' ^^ 



Copyright, 1890, by Edward B. Latch. 



■M|i rSTEREOTYPERSANPPRlMERsl| [l> 



PREFACE. 



In the following Indications the text used will be the 
Holy Bible as issued by the American Bible Society, 
New York, 1860. (Brevier, 12mo.) 

The bases are the same as those given in the work 
entitled " A Review of the Holy Bible/' of which 
there are six, — viz., The Holy Trinity ; The Overthrow 
of Evil and the Redemption of the Fallen ; The An- 
tiquity of Man; The Great Law of Iniquity; The 
Mystery of our Lord and Saviour Jesus Christ ; and 
The Veil which enshrouds the Sacred Writings : hence, 
the various positions set forth in the " Review'^ are 
taken up again in these Indications, but are more fully 
considered and supported. 

The accompanying pages of Landmarks are substan- 
tially transferred from the " Review.'' They embody 
the chronology of the Indications, and give the chief 
divisions of the grand epoch from the beginning of the 
creation of God down to the end of time (see Ex. 
xviii. 13-26), together with the approximate dates of 



iv PREFACE. 

some of the more remarkable events in the world's 
history. 

By the diagrams a numeral system, that is general 
throughout the Scriptures, is well set forth, whereby 
the numbers used in the Scriptures become adjuncts in 
the location and classification of history from the begin- 
ning of the Creative Era down to the end of time. 



CONTENTS. 



CHAPTER I. 

PAGE 

(1) Creation of force and matter. (2) Atomic condition of 
matter. Institution of motion. Revolution of matter 
about one common axis. (3-5) Institution of light. 
Light as a function of force. Correlation of force. (6-8) 
Institution of the firmament. The firmament as a correla- 
tive of force. General fluidity of matter. Division of 
aggregate matter into detached masses. (9, 10) Institu- 
tion of the field of chemical affinities. Solidification of 
the earth. (11-13) Development of vegetable life. Light 
and heat not, as yet, derived from the sun. (14-19) The 
sun, moon, and stars called as lights. Chemical affinity 
established throughout the astral system. (20-23) Crea- 
tion of fishes and fowl. (24, 25) Creation of cattle, creep- 
ing thing, and beast of the earth. The perfect creature 
as made and actually existing before the earth brought 
it forth. Redevelopment of the creature from the dust of 
the earth. Suitability to purpose. Creative days not syn- 
onymous with days of the week. The pre-conception of 
the creation. (26-28) Creation of man. The Law of 
Conformity. The mission of man as subjugator and gov- 
ernor. "Who will make the divine command for the sub- 
jugatioTi of the earth a perfect issue ? The begotten Son. 
A body prepared for the begotten Son. The begotten Son 
will be known by his gifts, by his labors, and by the won- 
derful fruit of his labors . 25 

CHAPTER IL 

(1, 2) The creative labors cease with the bringing forth of 
man upon the sixth ^ay. The Infinite Majesty rested on 
the seventh day from all his work which he had made. 



vi CONTENTS. 

PAGE 

(4-6) Every plant of the field was made before it was in 
the earth, and every herb of the field before it grew. The 
earth as a garden for the reproduction of these plants and 
herbs. Vegetation as a habitation for animal life. Ani- 
mal life as a habitation for evil. The overthrow of evil 
necessitates a comprehension of vegetable life even to the 
creation of a flower, herb, or fruit-bearing tree. The re- 
development of plant-life through the operation of govern- 
ing laws and conditions. (7) Man formed from the dust 
of the ground, and, through the breath of life, becornes a 
living soul. The suitability of the earth as a dwelling- 
place for man established by the perfection of existing 
animal life. The banner of perfection and the overthrow 
of evil. Man as an instrumentality in the hand of the 
Creative Power. The earth in a condition suitable for the 
perfect reproduction of man. Man's mission compre- 
hends the subjugation of every living moving thing upon 
the earth, whether material or spiritual. (8, 9) * The 
garden of Eden. The tree of life as representative of the 
body that was created for the Word of God in and as the 
very beginning of the creation of God. The tree of the 
knowledge of good and evil is representative of the king- 
dom of righteousness and the kingdom of evil as combi- 
nable, through the earthy body, in the one individuality, 
(10-14) The river of Eden. The four heads of the river 
of Eden. The four races and ages of man. The simple 
history of the Fourth age as allegory bearing upon the 
Eour Ages of Man. (15-17) Man placed in the garden of 
Eden, and forbidden to eat of the tree of the knowledge of 
good and evil. The penalty of transgression is unques- 
tionable death. The prohibition against partaking of evil, 
and the penalty in case of transgression, embody the min- 
istration of death that pertains to the Law or First Cove- 
nant. The Law of Iniquity. The transmission of iniquity. 
(18-24) The formation of woman one of the most momen- 
tous questions of Bible research 37 

CHAPTER IIL 

(1-6) The Serpent as an evil element; The Serpent denies 
that death follows transgression. The fall of man. Who 



CONTENTS, vii 

PAGE 

shall subjugate the earth and replenish it? The begotten 
Son as the Subjugator. (12-16) The decree pronounced 
against the Serpent. The desire to be to the husband. 
Who is the desire? Who is the seed of woman? (21) 
The coats of skins. Adam probably transgressed the Law 
by eating animal food. The mark of their crime fastened 
upon them. (22-24) Man driven from Eden. The Ser- 
pent still there. The tree of life guarded from the Ser- 
pent 50 

CHAPTER lY. 

(1-8) Transgressive man. Untransgressive man. (14-24) 
The semidivisions of the Four Ages. Pertainings of the 
seven generations of Adam through Cain. The sevenfold 
vengeance. Cain's wife. The seventy and sevenfold 
vengeance. The cutting off of the Messiah shadowed. 
(25, 26) The plurality of the races of men.. Why more 
than one race should have been created . . , .56 

CHAPTER y. 
(1-3) The Law of Conformity. Spiritual and material 
bodies. (4-29) The bounds of time as established through 
the male. The bounds of time as established through the 
female. The Decade System of Chronology. Genera- 
tions of Adam through Seth. The ascension of the Mes- 
siah shadowed 64 

CHAPTER yi. 
(1-4) Man of Adam's race. The sons of God. Whence 
came the giants? The wickedness of the people. '* Yet 
his days shall be a hundred and twenty years." (5-8) 
Noah finds grace in the sight of the Lord. (14-17) Noah^s 
ark. The future welfare of the creature world shadowed 
through Noah's ark. The priesthood of man . . .76 

CHAPTER yiL 

*(11-13) The Deluge of Noah. Destruction of the sons of 
God. The mission of the Fourth age. What the ark 
contains. The transmission of iniquity. The redemption 
of man. Noah as the escaping remnant . . . .84 



Viii CONTENTS, 

CHAPTEK yill. PAGES 

(13-16) The face of the earth becomes dry. Noah com- 
manded to leave the ark. The Gihonic or Third race 
destroyed within one year ' ' according to the years of a 
hireling" ' . . . .88 

CHAPTEK IX. 

(1) Noah and his sons blessed, and commanded to be fruit- 
ful, multiply, and replenish the earth. What does re- 
plenishment mean? (3-6) Flesh given man for food. 
The priesthood of man. Blood is the life of the flesh. 
The blood of the animal required at the hand of him who 
partakes of it. '' Whoso sheddeth man's blood, by man 
shall his blood be shed." Who was made in the image of 
God? (8-17) God's covenant made with every living 
creature. The disappearance of the living creature from 
natural life no sure indication of absolute death. Who or 
what is the living creature of all flesh? (20-27) Noah 
under transgression. The curse that befalls Canaan. Ca- 
naan chosen as a special instrumentality in the overthrow 
of evil, and in the work unfolding from the great plan of 
the redemption. Shem as a special instrumentality in the 
purpose of God. The dereliction of Noah and Ham's 
vision . .88 

CHAPTER X. 

(4-12) The Four Ages of Man. (21-25) Shem as a typical 
father of nations. (26-30) The sons of Joktan. Chief 
divisions of time 99 

CHAPTER XI. 

(1-9) The Euphratic or First race of men (Adam's). The 
Tower of Babel. The Hiddekelic or Second race of men. 
The confusion of tongues. The Four Ages of Man. The 
Pyramid of Egypt. (10-32) The generations of Shem. 
Bounds of time as established through the male. Bounds 
of time as established through the female. Lot . . 109 



CONTENTS. ix 

CHAPTEKXII. PAGE 

(1-7) Abram chosen and made heir to all things. The desire 
(see iii. 16) shall be to Abram as the husband. All fami- 
lies of the earth shall be blessed in Abram. Why? The 
land shown Abram by the Lord as shadow. The age of 
Abram when he departed out of Haran. The overlap of 
the Hiddekelic and Gihonic ages. The years of Abram. 
The sojourning of the children of Israel as shadow. Con- 
firmation of the bounds of time ...... 124 

CHAPTER XIII. 

(1-13) Abram and Lot separate themselves the one from the 
other. Abram dwelt in the land of Canaan, and Lot 
pitched his tent towards Sodom. (14-18) The Second 
Covenant as made with Abram. The seed of Abram shall 
be as the dust of the earth for number. The seed of 
Abram to whom the land shall be given forever (see Gal. 
iii. 16) is Christ 136 

CHAPTER XIY. 

(1-16) Abram 's slaughter of the kings. The Four Ages of 
Man. The evil elements of the Four Ages. The earth as 
a great battle-field. Abram's trained servants as shadow. 
The day of Abram. Chief divisions of time. (18-20) 
Melchizedek. Who is he? Melchizedek as priest of the 
most high God. The priesthood of Melchizedek. The 
bread and wine brought forth by Melchizedek. The 
Living Bread. Advent of the Messiah the Prince. The 
Living Bread eaten by Abram, whereby Abram, as the 
temple of the Living Bread, becomes possessor of heaven 
and earth. This advent indicated by the prophet Daniel. 
The desire shall be to the husband. The possible advent 
of the Messiah as the Son of man . ... 141 

CHAPTER XV. 

(1) Abram as the temple of the Living Bread. The Living 
Bread as the Seed of Abram. (2) Abram's heir the heir 
of all things. Abram's heir shall be of the flesh of Abram. 
(5, 6) Abram's faith in redemption and replenishment 



X CONTENTS. 

PAGE 

counted for righteousness. (7-12) The land that Abram 
shall inherit. The Four Ages of Man. (13-17) Abram's 
seed shall be afflicted four hundred years. How can this 
prophecy find fulfilment? The Messiah as ihe Seed of 
Abram. The return of the people in the Fourth genera- 
tion or age. (18-21) The land given unto the Seed of 
Abram 151 

CHAPTEK XVI. 

(1-10) Hagar the Egyptian. Hagar as shadowing the great 
city Jerusalem, the Four Ages of Man under bondage. 
The children of the bondwoman. The children of the 
freewoman 162 

CHAPTEE XVII. 

(1) The ninety-ninth year of Abram. Melchizedek and 
Abram. (2-5) Abram's name changed to Abraham. Abra- 
ham made a father of many nations. Abraham as the 
temple of the Seed of Abraham. (10-13) The covenant of 
the circum^cision. The circumcision, of the Seed of Abra- 
ham made in the flesh of Abraham, Abraham at the 
time of such circumcision being the temple of the Seed. 
The communion of the Lord's body. (15, 16) A son 
promised Abraham also of Sarah. (17-22) Abraham's 
questionable laugh 166 

CHAPTEE XY II I. 

(1-5) The Lord appears unto Abraham in the plains of 
Mamre. Three men stood by him. Who were they that 
they should come to Abraham for comfort ? The three 
measures of meal. (11-15) The promise that Sarah shall 
bear a son reaffirmed. Sarah's doubting laugh. Sarah's 
denial. Sarah's righteousness. Wherein was Abraham's 
faith counted for righteousness? (16-19) The decree re- 
iterated that Abraham shall surely become a great and 
mighty nation. Which of Abraham's seed shall do ''jus- 
tice and judgment?" The seed that shall do "justice and 



CONTENTS. XI 

PAGE 

judgment" (see Gal. iii. 16) is Christ. Christ is the Seed 
of Abraham as the son of man. (20-22) Sodom as simple 
history and as allegory . . . . " . . . 178 

CHAPTEK XIX. 

(1-3) Two angels visit Sodom. The two angels entertained 
by Lot. Sodom as shadowing the Euphratic or First Age 
of Man. The destruction of Sodom and Gomorrah as 
shadow. The fifty righteous men. Lot and his family as 
escaping remnants. The Law of Iniquity . . .188 

CHAPTEK XX. 

(1-18) Abraham and Abimelech. Abraham as a father of 
many nations. Abimelech as shadowing the power of 
evil. The regeneration of the creature world. The thou- 
sand pieces of silver as shadow 194 

CHAPTEK XXI. 

(1-3) Isaac born to Abraham of Sarah his wife. By the 
word of promise the Desire has been brought forth into the 
world as the Son of Promise. The formation of woman. 
(4-6) The circumcision of Isaac. The circumcision made 
without hands. Sarah's joy. The covenant made with 
Abraham will be established with Isaac. (9-13) Hagar 
the Egyptian shadows the House of Man under bondage. 
Ishmael the son of Hagar shadows man under transgres- 
sion. Hagar and Ishmael to be cast out that bondage give 
place to freedom. (14-21) The bondwoman and her son 
cast out. The probable restoration of Ishmael through re- 
, generation, whereby, as the seed of Abraham, he shall 
become a great nation. The Four Ages as shadowed 
through Hagar and Ishmael. Simple history as allegory. 
The inspiration of the Scriptures proved by the harmony 
of the hidden meanings. (22-24) The First Covenant, or 
the Covenant of Kighteousness by Works, as made with 
Abraham. All hosts included in this covenant. The 
bounds of time as indicated by the thousand generations 
to which the covenant was made 201 



xii CONTENTS. 

CHAPTER XXII. PAGE 

(1-12) Abraham commanded to offer up Isaac for a burnt- 
offering. Abraham's faith. Possibility of Isaac's return 
from the dead. The Seed of Abraham to be called in 
Isaac. Isaac at the time of the offering the temple of the 
Seed of Abraham. The return of the Seed of Abraham 
from the valley of the shadow of death ; the return from 
thence of the son of the Shunammitish woman ; the re- 
turn from thence of Lazarus. The priesthood of Melchiz- 
edek. (15-18) The word and oath of the Lord. The 
seed of Abraham that shall possess the gate of his enemies 
doubtless is Christ the Redeemer, through whom all fami- 
lies of the earth shall be blessed 217 

CHAPTER XXII L 

(1-19) The years of Sarah as a mother of nations. Canaan 
shadows the earth in the Pisonic or Fourth age. The 
sepulchre of the Canaanites as shadow .... 226 

CHAPTER XXIY. 

(1-4) Abraham old, well stricken in age, and blessed of the 
Lord in all things. Wherein lies the surety that the four 
hundred years' affliction (see xv. 13, 14) is being fulfilled ? 
Is the Messiah as the Seed of Abraham actually present or is 
he not ? The land of Canaan as a free gift to the seed 
of Abraham. Isaac cannot intermarry with the Canaan- 
ites, lest this promise become void. (5, 6) The Canaanites 
as shadowing the Adversarial host. Abraham as a father 
of nations. The wife of Isaac to represent the same mag- 
nitude as Sarah the wife of Abraham. (10-32) Rebekah 
at the well. Rebekah as a mother of nations . . . 229 

CHAPTER XX Y. 

(1-10) Abraham died and went to his fathers in peace 
seventy-five years after he was assured that his seed should 
suffer affliction for four hundred years. Is the Lord's 
prophecy fulfilling? (11) God's blessing rests upon Isaac 
even after the death of Abraham his father. How can the 



CONTENTS. xiii 

PAGE 

prophecy be a dead letter ? It cannot, for the assurance was 
positive, unequivocal, unconditional. (12-18) The genera- 
tions of Ishmael. The Four Ages of Man. (19-26) Jacob 
and Esau. The sixty years of Isaac. The birthright . 239 

CHAPTEK XXYI. 

(1-17) The Second Covenant as established with Isaac. 
(18-33) The First Covenant as established with Isaac. 
The Four Ages of Man 24^ 

CHAPTEK XXYII. 

(6, 7) '* Bring me venison, and make me savoury meat." 
(26-29) Jacob secures the blessing of his father. Jacob as 
the temple of the Seed of Abraham. Esau comes in from 
his hunting. Isaac confirms the blessing of Jacob in 
Esau's presence. "Why should Jacob have been chosen ? 
The purpose of God according to election. The doctrine of 
the election embodies the doctrine of justification by faith ; 
righteous works being the fruit of justifying faith. The 
Infinite Majesty as the Supreme Director and Conceiver 
of all things to the exclusion of every other power. Those 
justified by faith are the elect. Justifying faith proved by 

• righteous works. Kighteous works the fruit of the faith of 
Jesus Christ. Justification follows every emanation spring- 
ing from the faith of Jesus Christ. How can man be justi- 
fied by the faith of Jesus Christ ? Man justified by the faith 
of Jesus Christ through his regeneration. Jesus Christ as a 
perfect tree. (38-40) Esau's blessing. (46) The land of Ca- 
naan to be possessed by gift, not by or through the Law . 258 

CHAPTER XXYIII. 

(1-5) Jacob forbidden marriage with a daughter of Canaan. 
Isaac invokes the blessing of Abraham upon Jacob, and 
upon the seed with him. What is the blessing of Abraham ? 
Jacob as the temple of the Seed of Abraham. (10-15) 
Jacob's vision. The Second Covenant as confirmed with 
Jacob. (16-22) Jacob awakes from his sleep. Jacob's 
fear and dismay. The Living Bread shadowed. The 
aflSictions of the Messiah ....... 267 



xiv CONTENTS. 

CHAP TEE XXIX. page 

(1-10) Jacob and Each el at the well. The four flocks of 
sheep. The Four Ages of Man. The stone of stumbling. 
The well of Living Water. (16-30) Laban's daughters. 
Jacob serves for a wife. The Four Ages of Man. The 
Lamb's bride. Leah and Eachel. Leah's sons. EachePs 
sons. Leah and Eachel as mothers of nations . . . 278 

CHAPTEE XXX. 

Jacob's sons by Zilpah. Jacob's sons by Bilhah. The twelve 
sons born to Jacob appertain to the Four Ages of Man. 
Appertainings of the twelve sons of Jacob by lot . . 289 

CHAPTEE XXX L 

(41) Jacob serves twenty years for his wives and cattle. Ap- 
portionment of Jacob's twenty years' servitude. The crear- 
tive days. The Pre-Euphratic Era. The Four Ages of 
Man. The Word of God as the begotten Son of God. The 
war in heaven. Satan cast into the earth. Creation of man 
(Adam's race). The Law enters in with the creation of 
man of Adam's race. The Deluge of Noah. The Epoch of 
Eeplenishment. The Messianic Epoch. The Judgmental 
Era. The Thousand Years' Era. The Era of Destruction. 
(44-45) The First Covenant as confirmed with Jacob . 296 

CHAPTEE XXXIL 

(1, 2) The Lord's host. (3-12) Jacob as two bands. (13-20) 
Jacob's present to Esau. Apportionment of Jacob's present 
to the Four Ages. The regeneration of the creature world. 
(21-29) Jacob's name changed to Israel. Jacob the Seed 
of Jacob .316 

CHAPTEE XXXIIL 

(1-4) Jacob's meeting with Esau. Pertaining of Esau to 
the Four Ages. Jacob as a father of nations. The four 
hundred men. The seven bows. Jerusalem the great city 
under bondage. Free Jerusalem ..... 325 



CONTENTS. XV 

CHAPTEK XXXiy. page 

Allegorical relations to the calling, fall, and general history 
of man 328 

CHAPTEK XXXY. 

(1-13) Jacob's name changed to Israel. Jacob as two bands. 
The seed of Jacob after him. (21-26) Reuben and Bilhah. 
(27-29) The years of Isaac as a father of nations. Cruci- 
fixion and absolute death of the Messiah. In this death 
the dwellers of the dark valley die also .... 329 

CHAPTER XXXYI. 

The sons of Seir. Anah possibly identical with Anak. 
The Anakim. The overlap of the Third and Fourth ages. 
Lotan, Shobal, and Zibeon. The children of Zibeon. 
Plurality of the races of men 333 

CHAPTER XXXYII. 

(3) Joseph the son of Jacob. Joseph's coat. (4-11) 
Joseph's dreams. Joseph as pertaining to the Fourth age. 
Joseph as pertaining to the Second age .... 338 

CHAPTER XXXYII I. 

Judah and Tamar. Shuah the Canaanitess. The sons of 
Judah. The land of Canaan to be possessed by gift. The 
Law of Iniquity. The penalty of transgression immu- 
table. Pure substitution cannot redeem the transgressor. 
The Messiah as the Son of man 345 

CHAPTER XXXIX. 

Joseph in Egypt. Egypt as shadowing both the Hiddekelic 
and Gihonic ages. Potiphar's wife as representative of the 
concubinic element, or Jerusalem under bondage to sin . 348 

CHAPTER XL. 

(1-23) The chief butler's dream. The chief baker's dream. 
The priesthood of Melchizedek ...... 360 



xvi CONTENTS. 

CHAPTER XL I. page 

(1) Pharaoh's dream. The two full years. Joseph. (15-24) 
The Hiddekelic or Second age. (25-32) A famine of seven 
years' duration predicted. Simple history of the Pisonic or 
Fourth age as shadow. The great Hiddekelic famine 
(50-52) Joseph's sons, Ephraim and Manasseh . . . 358 

CHAPTER XLII. 

The famine as over the land of Canaan. Jacob sends ten of 
his sons into Egypt for food. The ten bow down to Joseph. 
Joseph's dreams. Why should Joseph's brethren bow down 
to him ? The appertainings of the sons of Jacob to the Four 
Ages 367 

CHAPTER XLII I. 

Jacob sends a second time for food. The eleven sons of 
Jacob bow down to and make obeisance to Joseph. Joseph 
as shadowing the first half of the Pisonic or Fourth age. 
Joseph's appertaining to the Hiddekelic age . . . 369 

CHAPTER XLIV. 

(1, 2) The sacks filled with food. The food as a free gift. 
The food as shadow. The silver cup. The priesthood of Mel- 
chizedek. The two times the Lord shall set his hand to re- 
cover his people. The ministry of the Messiah as Jesus Christ. 370 

CHAPTER XLY. 

(5-8) The general condition of Jerusalem the great city 
under bondage. (19-28) Joseph sends for Jacob his father. 
Joseph's presents to Jacob and Benjamin. Jacob as a 
father of nations. Pertainings of Benjamin to the Hidde- 
kelic, Gihonic, and Pisonic ages 371 

CHAPTER XL VI. 

(1-7) Jacob takes up his journey. Jacob as two bands. 
Jacob the son of Rebekah. Jacob the Seed of Jacob. 
Jacob instructed to go down into Egypt. (8-15) The 



CONTENTS. xvii 

PAGE 

thirty-three souls of Jacob's sons and daughters. How are 
these thirty-three souls accounted for ? The Messiah as 
the Seed of Jacob. (16-18) The sons of Zilpah, Leah's 
maid. (19-22) The sons of Kachel, Jacob's wife. (23-25) 
The sons of Bilhah, Kachel's maid. (26) The threescore 
and six souls by name. The threescore and seven souls by 
count. (27) The sons of Joseph. The threescore and ten 
souls. A mysterious soul becomes manifest. Who is it? 
(31-34) The Messiah as the Seed of Jacob a keeper of 
cattle and a herdman by trade 375 

CHAPTEK XLYIL 

(1) The Messiah as the Seed of Jacob in the land of Egypt. 
How shall he become there a great nation? The Law of 
Iniquity. The Messiah as the Kedeemer .... 386 

CHAPTEK XLYIII. 

(5) Ephraim and Manasseh. The birthright. Ephraim and 
Manasseh to shadow great and especial magnitudes. (7) 
Rachel as shadowing the Pisonic or Fourth* age. The 
birth of Benjamin. Benjamin as pertaining to the last 
half of the Pisonic age. The great Ruler of Israel will 
come forth at or about the dividing of the Pisonic age. 
(14-16) Jacob blesses Ephraim and Manasseh. The 
name of Abraham, Isaac, and Jacob falls upon them. 
Manasseh probably shadows man of Adam's race as a 
whole, while Ephraim (see apportionment by lot, Diagrams 
87, 38) shadows or pertains to hosts other than man of 
Adam's race. (22) The one portion given Joseph above 
his brethren 387 

CHAPTER XLIX. 

(1-4) Jacob's prophetic blessings. The blessing of Reuben. 
Reuben as pertaining to the Euphratic or Eirst age. 
Reuben as the first-born. Reuben as unstable man. (5-7) 
The blessings of Simeon and Levi. (8-12) The blessing 
of Judah. Judah as pertaining to the Euphratic age. 
Judah as the choice vine. The Messiah called in Judah. 



xviii CONTENTS. 

PAGB 

The Messiah born of the Yirgin. (13-15) The blessing of 
Zebulun. The blessing of Issachar. Zebulun and Issachar 
appertain to the Gihonic age. (16-18) The blessing of Dan. 
(19-21) The blessing of Gad. (22-26) The blessing of 
Joseph. Joseph as a fruitful bough by a well. Ephraim 
and Manasseh as branches of the fruitful bough. The 
House of Man. The Pre-Euphratic Era. " The utmost 
bound of the everlasting hills." (27) The blessing of Ben- 
jamin. (28-33) Jacob dies. The years of Jacob. The 
years of Sarah. The years of Ishmael .... 390 

CHAPTEK L. 

(12-13) Jacob's remains carried into the land of Canaan. 
The fathers of nations and the mothers of nations buried 
in the land of Canaan. The land of Canaan shadows the 
earth in the Pisonic or Fourth age. (24-26) Joseph dies. 
Joseph's bones also to be carried up from Egypt. The 
general prosperity of the children of Israel. The four 
hundred years' affliction. Whence is the fulfilment 
thereof? The Messiah as the Seed of Abraham, the Seed 
of Isaac, the 'Seed of Jacob, and the Seed of Jacob after 
him. The Messiah as Jesus Christ the eternal Subjugator 
and Kedeemer 406 



DIAGRAMS. 



DIAGRAM PAGE 

1. The Four Ages of Man (ii. 10-14) . . . .45 

2. The generations- of Adam through Cain (iv. 14-24) . 60 

3. The bounds of time through the male (v. 4-29) . . 69 

4. The bounds of time through the female (v. 4-29) . 72 

5. The generations of Adam through Seth (v. 4-29) . 74 

6. !N"oah's ark, general construction of (vi. 14-16) . . 80 

7. The ark of Noah as allegory (vi. 14-16) ... 82 

8. God's covenant and token made with the living creat- 

ure (ix. 8-17) .92 

9. The dereliction of Noah, and Ham's vision (ix. 18-27) 97 

10. Shem as a typical father of nations (x. 21-25) . . 102 

11. The sons of Joktan (x. 26-30) 104 

12. The Four Ages (xi. 1-9) 112 

13. The bounds of time through the male (xi. 10-32) .117 

14. The bounds of time through the female (xi. 10-32) . 120 

15. Lot as an escaping remnant for the First age (xi., 

27-32) . . . 123 

16. The land shown Abram by the Lord as allegory (xii., 

xiii.). 127 

17. The sojourning of the children of Israel as allegory . 130 

18. The Second Covenant as made with Abram (xiii., 

14-18) . . .142 

19. Abram's slaughter of the kings (xiv. 1-16) . . . 144 

20. The land inherited by Abram (xv. 7-21) . . .157 

21. Sarai and Hagar (xvi.) ...... 165 

22. The promised advent of the Messiah as the Son of 

man (xvii.) 169 

23. The promised advent of the Messiah as the Seed of 

woman (xvii.)' ........ 177 

24. The destruction of Sodom and Gomorrah (xviii. 20-33 ; 

xix.) 191 

xix 



XX DIAGRAMS. 

DIAGRAM PAGE 

25. Abraham and Abimelech (xx.) 197 

26. Hagar and Ishmael (xxi. 9-21) 209 

27. The First Covenant as made with Abraham (xxi. 

22-34) .213 

28. The years of Sarah as a mother of nations (xxiii.) . 228 , 

29. Eebekah at the well as a mother of nations (xxiv.) . 235 

30. The years and the generations of Ishmael (xxv. 12-18) 243 

31. The birth of Esau and Jacob (xxv. 19-34) . . .246 

32. The Second Covenant as established with Isaac (xxvi. 

1-17) . . 252 

33. The First Covenant or Law as established with Isaac 

(xxvi. 18-33) . 257 

34. The Second Covenant as confirmed unto Jacob (xxviii. 

10-22) 272 

35. Jacob and Kachel at the well (xxix. 1-10) . . .280 

36. Jacob serves for a wife (xxix. 16-30) .... 284 

37. The appertainings of the sons of Jacob (xxix. 31-35 ; 

xxx. 1-24) 291 

38. The apportionment by lot 293 

39. Jacob's servitude for his wives and cattle (xxxi. 41) . 297 

40. The First Covenant as confirmed unto Jacob (xxxi.) . 310 

41. Jacob's present to Esau as shadow (xxxii. 13-20) . 322 

42. Jacob's meeting with Esau (xxxiii. 1-5) . . . 327 

43. Keuben and Bilhah (xxxv. 21-26) .... 332 

44. The years of Isaac as a father of nations (xxxv. 27-29) 334 

45. Judah and Tamar (xxxviii.) 342 

46. The chief butler's dream (xl. 5-15) . . . .354 

47. The chief baker's dream (xl. 16-22) .... 356 

48. Pharaoh's dream (xli.) 359 

49. Joseph's presents to Jacob and Benjamin (xlv. 19-28) 374 

50. The thirty-three souls of Jacob's sons and daughters 

(xlvi. 8-15) ... 378 

51. The thirty-three souls of Jacob's sons and daughters 

(xlvi. 16-25) 381 

52. The blessing of Judah (xlix. 8-12) . . . .393 

53. The blessing of Joseph (xlix. 22-26) . . . .400 

54. The years of Jacob as a father of nations (xlix. 28-33) 404 



BASES. 



(Extract from the " Review.") 

First Basis : The Holy Trinity. — The triune character 
of the Creator is self-evident, — that is, three separate 
Persons in One. 

These are, first, the Power which conceives ; second, 
the Power which signifies assent as the Word or Com- 
mand ; third, the Power which carries out or performs 
the thought signified or expressed. Each are equal, the 
one with the other; for the Power which conceives 
would not be a Power if each conception was carried 
out or accomplished without assent. The Word would 
be no Power without Thought and Action. The Power 
which acts would be no Powder without the Thought 
and Command ; therefore it follows that these three are 
equal, the one with the other, and that they combine 
into the One Infinite Majesty, perfect and supreme in 
all his attributes, and above all other powers ; yet each 
is separate and distinct, the one from the other. They 
possess the attribute of manifesting themselves sepa- 
rately and distinctly as Persons ; and it follows that 
the Power which creates matter can invest itself*in it, 
endow it with life, and become visible clothed with it. 

It also follows that no inharmonious, relation can 
exist between the Three ; that they all work together ; 
and that without the Three was nothing made that was 



xxii BASES. 

made. It further follows that the fulness of the Three 
dwells in each one as a Person. 

Second Basis : The Overthrow of Evil and the Re- 
demption of the Fallen. — This embodies the ends and 
aims of the labors involved in the Scriptural Records 
according to the great work Mount Zion, which was 
laid down from the beginning. 

Third Basis: The Antiquity of Man, — This basis 
brings to light four separate, independent, consecutive^ 
creations of man ; of which the present race is the fourth 
and last. It embraces a period of time of about thirty- 
three thousand seven hundred and fifty-two years' dura- 
tion. The Revelation of St. John the Divine unlocks 
the history of the human races, and sheds, also, much 
light on the Overthrow of Evil. 

Fourth Basis: The Great Law of Iniquity. — By 
which the iniquity of the fathers is visited upon the 
children, and upon the children's children, unto the 
third and to the fourth generation. Divine in its origin, 
laid down from the beginning, and upon which hinges 
the plan of the redemption of man as recorded in the 
Scriptures. 

Fifth Basis. — The Mystery of our Lord and Saviour 
Jesus Christ, who entered upon his mission as the 
Redeemer of man from the day Melchizedek met Abram 
returning from the slaughter of the kings. This is the 
revelation of the apostle Paul. 

8iosth Basis. — The Veil, under which are hidden the 
mysteries of the Scriptures. 



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LANDMi'i 



Creation of a body for the Word of God as the very begii: 

First day.— Creation of light. 

Second day. — Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and beast )\ 

The Word of God is begotten as the Son of God by invest 

as the very beginning of the creation of God (see Rev. 
The Pre-Euphratic Era forms a portion of the First age o 



Creation of the Euphratic or White race. 



Creation of the Hiddekelic or Red race. 

Destruction of the Euphratic race by fire and earthquake 



Creation of the Gihonic or Black race. 

Destruction of the Hiddekelic race by famine. 

The abomination that maketh desolate set up (Daniel). 

Creation of the Pisonic or Pale race. 

Destruction of the Gihonic race by the Deluge of Noah. 

Advent of the Messiah the Prince in the flesh of man as t 

The Messiah born of the Virgin. 

Crucifixion of the Messiah. The dividing of a time. 

Transgression come to the full (Zechariah). ) , , . , 

• .. +T, ^ ^WT^ • IN Judgmental 

Transgression come to the full (Daniel). J 

Advent of the Messiah as King of the thousand years. "> 

The thousand years fulfilled. J 

The approxiinate end of Time.— Era of Destruction. 



Realms of Eternity. 



US No. 1. 



g of the creation of God (see Col. i. 13-18; Rev. iii. 14). 



he earth. 

j with life the body that was prepared for the Word in and 

p; Lev. xxvii). Beginning of Time. 



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Creation of a body for the Word of God in and - 
First day.— Creation of light. Creation of mati 

Second day.— Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, a 
The Word of God invests the body created in the beg 
Pre-Euphratic Era divided in the midst thereof. 
Creation of the Euphratic race, or race of the fi; 

Semi division of the Euphratic age. 

Dividing in the midst of the Euphratic age. 

Semidi vision of the Euphratic age. 

Creation of the Hiddekelic race, or race of the s 

Destruction of the Euphratic race. 

Semidivision of the Hiddekelic age. 

Dividing in the midst of the Hiddekelic age. 

Semidivision of the Hiddekelic age. 

Creation of the Gihonic race, or race of the thirc 

Destruction of the Hiddekelic race. 

Semidivision of the Gihonic age. 

Dividing in the midst of the Gihonic age. 

Semidivision of the Gihonic age. 

Creation of the Pisonic race, or race of the fourtl 

Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic rac 

Epoch of replenishment. 

Advent of the Messiah the Prince as the Son of n 

Messianic Epoch, 

The Messiah born of the Virgin. 

Crucifixion, absolute death, and resurrection of the Messiah as 

Transgression come to the full (Zechariah). ? judgmental Era. 

Transgression come to the full (Daniel), S "= 

Advent of the Messiah as King of the thousand y 

The thousand years fulfilled. 

Era of Destruction. 

The approximate end of Time. 



I 



;KS No. 2. 

e very beginning of the creation of God (see Col. i. 13-18; Rev. iii. 14). 



>east of the earth. 

ig, endows it with life, and thus is begotten as the Son of God (see Lev. xxvii : Rev. xii.). 

dam. 



d Adam 



s Christ. 

> Thousand Years' Era. 

i 



LANDMARKS No. 2. 



Spaces a, a indicate the four rivers of Eden in their 
pertainings to the Four Ages of Man; 6, b indicate 
the Four Ages ; c, c indicate the Four Ages by the first 
four seals of the vision of St. John the Divine (see 
Rev. vi. 1-8) ; d, d indicate the four races of men of 
Adam's race, — Adam being the generic name (see Gen. 
v. 1, 2) of each race ; 6, e indicate twenty chief divisions 
of the grand epoch from the beginning of the creation 
down to the end of time ; f, f indicate approximate 
years of chief divisions of time; g, g indicate time; 
hy h indicate the seven creative days ; i, i indicate ap- 
proximate chronology pertaining to time. 

xxiii 



DIAGRAM A.— THE DECADi 



Ex. xviii. 21.—" Moreov 
be rulers ol thousands, and 



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EXTRACT FROM **INDICATI( 

er thou shalt provide out of all the people able men 
rulers of hundreds, rulei-s of fifties, and rulers of te 



Creation of a body for the Word of God in and as te 
First day.— Creation of light. Creation of matter. 

Second day.— Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and ii 
The Son begotten. Beginning of Time. 
Pre-Euphratic Era divided in the midst. 
Creation of the Euphratic or First race (Adam's). 



Dividing in the midst of the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic race. 

Dividing in the midst of the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic race. 

Dividing in the midst of the Gihonic age. 



Creation of the Pisonic or Fourth race. 

Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic race. 

Era of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the Redeemer of man. 

Messianic Epoch. 

Crucifixion, absolute death, and resurrection of the? 

.Judgmental Era. 

Advent of the Messiah as King of the Thousand Yt 

Thousand Years' Era. 

End of the Thousand Years' Reign. 

Era of Destruction. 

End of Time. 



SYSTEM OF CHRONOLOGY. 

OF THE BOOK OF EXODUS.^' 

1 as fear God, men of truth, hating covetousness ; and place such over them, to 

iTj beginning of the creation of God (see Col. i. 13-18; Rev. ill. 14). 



t of the earth. ^ 



S2 



5siah. 
Era. 



THE 

DECADE SYSTEM OF CHRONOLOGY. 



(Extract from " Indications of Exodus.") 

Spaces a, d indicate the Four Ages ; a', a'^ indicate 
the creative days (the creative days are indicated by the 
number 2) ; 6, V indicate the Four Ages by four nu- 
merals ; 6', V^ indicate the creative days ; c, c' indicate 
eight semidivisions of the Four Ages ; c', g" indicate 
the creative days ; c?, d! indicate ten divisions of the 
Four Ages from the creation of the Euphratic race 
down to the end of time, d! ^ d'^ indicate two epochs 
from the creation of the Euphratic race back to the 
beginning of the creation of God ; 6, e' indicate twelve 
divisions or epochs from the creation of the Euphratic 
race down to the end of time; e', e^' indicate eight 
epochs from the creation of the Euphratic race back to 
the beginning of the creation ; /, f indicate time ; 
/', f^ indicate the epoch from the beginning of time 
back to the beginning of the creation ; g^ g^ indicate 
pertaining of Jethro, priest of Midian ; g'^ g" indicate 
possible pertaining of Jethro to the creative days; 
A, h! indicate pertaining of Moses and his two sons ; 
h! ^ y possible pertaining of Moses to the creative 
days. 

Diagram A, which is extracted from " Indications of 
Exodus/' indicates the chief divisions of the grand 



XXVI THE DECADE SYSTEM OF CHRONOLOGY, 

epoch extending from the beginning of the creation 
down to the end of time; each of which, as alle- 
gory, may be a ruler of thousands, a ruler of hun- 
dreds, a ruler of fifties, or a ruler of tens. By the 
ruling thus indicated the Decade System of Chronology 
is brought to notice, whereby, through the numerals of 
scriptural text, history pertaining to the various epochs 
may be located and established. 

Inspection of Diagram A will show that, inasmuch 
as four general chronological lines are given, so the in- 
dication follows that, should any one epoch or chief 
division be considered as the ruler of a thousand, then 
one thousand would pertain to each chief division in 
that line. Should, however, any one epoch or chief 
division be considered the ruler of a hundred, then one 
hundred would pertain to and shadow each epoch or 
chief division* of the line to which it belongs, inde- 
pendent of the years or longevity of such epochs; 
wherefore the same rule will apply to these epochs as 
rulers of fifties and as rulers of tens. 

A fractional portion of a hundred or thousand, fifty 
or ten, may proportionately pertain to a fractional por- 
tion of an epoch in its line, but the ruler of a hundred 
cannot be held as a ruler of a thousand in the solution 
of an allegory ; for the allegoric value of an epoch once 
fixed by the Decade System, the same must pertain to 
each full epoch in that line during the particular alle- 
goric rendering under consideration. 

One piece of simple history, as allegory, can have sev- 
eral solutions, or one episode may contain several distinct 
historic rays ; in which case a given epoch may, in one 
solution or ray, be a ruler of thousands, in another it 



THE DECADE SYSTEM OF CHRONOLOGY. XXVll 

may be a ruler of hundreds, in another it may be a 
ruler of fifties, and in another a ruler of tens, so that 
each ray or solution have its proper significance, and, 
also, that confusion be avoided. 

Wherefore (see Diagram A), should space 12 be given 
a numerical value of 1, — whether as one year, one 
month, one day, or one joined to some other magnitude, — 
then this value will pertain to each space in the line 
e, e'^ for the allegoric rendering under consideration. 
Should any other numerical value be given to space .12, 
then, as before, the same must be given to each space 
or epoch throughout the line to which it pertains, the 
same system applying to all chronological lines thus 
established. 

A further inspection of Diagram A will show that 
the numerical harmony of the several lines of chro- 
nology is undisturbed by contact, the one with the 
other ; hence, by the relations thus existing, many his- 
toric rays converge, as it were, to given points, whereby 
the resulting unity of diverse labors is made manifest. 

Thus the burden of Moses, in his pertaining to the 
ages of man (see Diagram A), is divided up between 
rulers of thousands, rulers of hundreds, rulers of fifties, 
and rulers of tens ; through which matters pertaining 
to individual ages and epochs will be brought to notice 
in a manner both comprehensive and simple. 

The chief divisions thus indicated are not only 
shadowed by numerals, but they are shadowed also by 
the sons and daughters of men who (see Isa. viii. 18) 
are given " for signs and for wonders in Israel from the 
Lord of hosts, which dwelleth in mount Zion.^^ 



IE"DI0ATIONS 



BOOK OF GENESIS. 



I. 1. " In the beginning God created the heaven and 

the earth/' 

This indicates the creation of force and matter. 

I. 2. ^' And the earth was without form, and void ; 
and darkness was upon the face of the deep. And the 
Spirit of God moved upon the face of the waters/' 

Tliis verse indicates that the earth or matter was 
w^ithout form, and void; therefore it was without 
motion, and, without a single pulsation, it dwelt in 
space an ^nert, shapeless mass, clothed with darkness. 
By the text, the Spirit of God moved upon the waters, 
— but the Spirit is Action or the Power that fulfils ; 
hence it follows that motion ensued when the Spirit of 
God, as Action, moved upon the waters, the waters at 
this time being aggregate matter in a yielding, mobile, 
atomic form. 

This motion became general throughout the aggre- 
gated mass ; and being general, some one general 
primary motion must have been brought into existence. 
This motion, most probably, is that manifest in the 
rotation of great material bodies ; hence it follows, from 
B 3 25 

7 



26 INDICATIONS OF THE BOOK OF GENESIS. 

this view, that a2:o:reo:ate matter must revolve about one 
common centre or axis. 

I. 3. '^ And God said, Let there be light : and there 
was light." 

In the beginning force was created ; therefore the 
command ^' Let there be light" does not indicate the 
absolute bringing forth of a new creature, but rather 
that it is a new form or function of some existing 
creature or condition. 

It is not probable that light is a new form of matter, 
but that it is a function of force ; for matter even when 
endowed with great force is not appreciably increased 
in weight; neither does a ray of light impinging upon 
a mass of matter seem to increase its weight : therefore 
the indications are that light is a new form or function 
of force, inasmuch as both are without apparent weight, 
and hence exist as intangible essences or conditions, and 
yet are creatures. It must also be considered that, thus 
far, but two created states or conditions are mentioned, 
viz., force and matter, — that is (see verse 1), the 
heaven and the earth, — upon which the vitality of the 
whole creative system is based. 

I. 4. " And God saw the light, that it was good : 
and God divided the light from the darkness." 

In the division here mentioned the great Law is 
indicated that light should traverse in straight lines, 
whereby the line of demarcation between light and 
darkness would become unmistakably manifest. If 
light be considered as a correlative or function of force, 
and if in one of its visible properties it projects or 
produces itself in straight lines, the condition may be 
considered as an indication that this property also ap- 



INDICATIONS OF THE BOOK OF GENESIS. 27 

pertains to force Itself, and to all its invisible correlatives ; 
a manifest confirmative of which is found in the radi- 
ation of heat ; in the natural growth of plants ; in the 
free electric path ; as well as in the line of demarcation 
between light and shade. 

I. 5. " And God called the light Day, and the dark- 
ness he called Night. And the evening and the morning 
were the first day.'^ 

Thus the first day developed the creation of force 
and matter, together with motion, and certain governing 
laws. 

I. 6-8. "And Go^l said, Let there be a firmament 
in the midst of the waters, and let it divide the waters 
from the waters. 

"And God made the firmament, and divided the 
w^aters which were under the firmament from the 
waters which were above the firmament : and it 
was so. 

" And God called the firmament Heaven. And the 
evening and the morning were the second day.'^ 

The second day of the creation indicates the division 
of matter. The division of matter involves motion, 
and motion involves force; therefore it follows that 
this division was accomplished by force, which force, 
by the text, is called the firmament or heaven. Accord- 
ing to verse 1, the heaven was created in the beginning 
or in the first day ; hence it does not follow that the 
firmament is an absolutely new creation of the second 
day, but that, in the second day, some function of force 
acted upon matter whereby it became divided, and that 
this particular condition or correlation of force was 
developed in the second day. The firmament is not 



28 INDICATIONS OF THE BOOK OF GENESIS. 

space ; for space existed before the creation of the earth, 
and the earth was placed in space; space being a void, 
an emptiness : hence the command, ^' Let tliere be a 
firmament in the midst of the waters'^ indicates a new 
working form of force ; the firmament being neither 
space nor matter. 

At this stage of the creation matter seems to exist in 
a fluid state, — that is, its atoms are not in actual con- 
tact, they being kept asunder by some form of force ; 
hence it follows, from the command, that large masses 
of matter in a fluid or mobile state took up new positions, 
separate and independent the one from the other, with- 
out regard to intervening space, and were governed in 
such positions by the strength of the forces involved. 
It becomes manifest that the separating force must be 
checked by a counterforce, when any desired position 
of matter is reached, that force itself may not become 
a dead function. This counterforce is recognizable in 
the attraction of gravity or the mutual attraction exist- 
ing between two bodies of matter. The separation of 
aggregate matter, at this time, into detached masses 
may be considered confirmative evidence that the 
primary motion of matter was that of revolution about 
an axis ; but, by the text, the separation of aggregate 
matter into detached masses was accomplished during 
the second day. 

I. 9, 10. '^ And God said, Let the waters under 
the heaven be gathered together unto one place, and let 
the dry land appear : and it was so. 

^^ And God called the dry land Earth ; and the gather- 
ing together of the waters called he Seas : and God 
saw that it was good.^^ 



INDICATIONS OF THE BOOK OF GENESIS. 29 

It has been indicated that, during the second day, 
matter existing in a fluid or mobile atomic state was 
divided or separated into masses by the firmament or 
heaven. Of one of these masses it is said in the text, 
" Let the waters under the heaven be gathered together 
unto one place, and let the dry land appear : and it was 
so." This command involves the institution and de- 
velopment of the great field of chemical affinities which 
is but another condition, state, function, or correlation 
of force, and force was called in the beginning. By its 
action diverse atoms rapidly approached each other, and 
clashing together, reacted in huge bodies ; some solid, 
some liquid, some gaseous. These, in turn, acted and 
reacted upon each other for ages, evolving great heat, 
and with a violence inconceivable, until a chemical 
equilibrium w^as partially established; at which time 
the command for the dry land to appear and for the 
waters to be gathered together became an established 
fact. These particular waters are now called Seas and 
the dry land is called Earth, but the waters spoken of 
at the first evidently expressed the original existing 
flowing condition of aggregate matter, even as the waters 
of the present day express a flowing condition, but with 
a different density. 

I. 11-13. " And God said. Let the earth bring forth 
grass, the herb yielding seed, and the fruit tree yielding 
fruit after his kind, whose seed is in itself, upon the 
earth : and it was so. 

" And the earth brought forth grass, and herb yield- 
ing seed after his kind, and the tree yielding fruit, 
whose seed was in itself, after his kind : and God saw 
that it was good. 

3* 



30 INDICATIONS OF THE BOOK OF GENESIS, 

'^ And the evening and the morning were the third 
day/^ 

In the evening of this, the third, day the substance 
of the earth was gathered together unto one place; and 
after passing through many chemical changes, which 
were terribly sublime in their character, it was left in a 
condition suitable for the development and propagation 
of vegetable life. 

The command for the institution of vegetable life 
and its propagation and the fulfilment of the command 
are given in the above verses, which fill out the con- 
cluding portions of the burden of the third day. 

It will be observed that at this time the grass, the 
herb, and the fruit-bearing tree are not nourished by 
solar light and heat, and therefore the light and heat 
necessary for their development must come from another 
source ; which, in this comparatively early stage of the 
creation, evidently is derived from the firmament or 
force that was created in the beginning, in some one 
or more of its correlate conditions, — the earth itself, 
in all probability, being the instrumentality through 
which such correlatives developed tlie new forms of 
matter. 

I. 14-19. " And God said. Let there be lights in the 
firmament of the heaven to divide the day from the 
night ; and let them be for signs, and for seasons, and 
for days, and years : 

" And let them be for lights in the firmament of the 
heaven to give light upon the earth : and it was so. 

'^ And God made two great lights ; the greater light 
to rule the day, and the lesser light to rule the night : 
he made the stars also. 



INDICATIONS OF THE BOOK OF GENESIS. 3I 

*^ And God set them in the lirmaruent of the heaven 
to give light upon the earth, 

^' And to rule over the day and over the night, and 
to divide the light from the darkness : and God saw that 
it was good. 

'^ And the evening and the morning were the fourth 
day." 

Thus it will be seen that the sun, moon, and stars 
were not called as lights until the fourth day. Upon 
the second day, however, matter was separated or di- 
vided by the firmament, or force, which spreads through 
and permeates space, as we see and comprehend it; 
therefore, while the earth was developing for some great 
purpose, matter otherwise was apparently resting in a 
quiescent state until, as set forth in the labors of the 
fourth day, many bodies were brought into existence as 
lights. From the indications of the similar conditions 
of matter at the beginning, there seems to be good 
grounds for supposing that the action for solidifying the 
detached masses of matter which compose the sun, moon, 
and stars was, in general, the same as that whereby the 
earth had been solidified, and that the same laws which 
apply to the earth would apply to them also. 

But the indication seems evident from the text that 
the command for the gathering together of these bodies 
in their respective places as comparatively solidified 
bodies was not given until the fourth day, although 
they existed as detached attenuated masses from the 
second day, and were most probably, when in this condi- 
tion, as obedient to the fixed laws of force as when, later, 
they w^ere solidified, each having had its individual 
centre of attraction established upon the second day. 



32 INDICATIONS OF THE BOOK OF GENESIS. 

Now, inasmuch as the manifest mission of these great 
lights- is to give light upon the earth, and as they are for 
signs as well as for seasons and years, it follows that the 
earth was developing far in advance of them for some 
great and special purpose altogether outsideof their phys- 
ical construction and their ultimate mission. From the 
text it becomes evident that, whatever may have been the 
particular source from whence vegetable life drew its 
light and heat, that, from the fourth day they shall be 
derived from the sun ; although it does not follow that 
the preceding correlatives are inactive and void. 

I. 20-23. "And God said, Let the waters bring 
forth abundantly the moving creature that hath life, 
and fowl that may fly above the earth in the open firma- 
ment of heaven. 

" And God created great whales, and every living 
creature that moveth, which the waters .brought forth 
abundantly, after their kind, and every winged fowl 
after his kind : and God saw that it was good. 

" And God blessed them, saying. Be fruitful, and 
multiply, and fill the waters in the seas, and let fowl 
multiply in the earth. 

" And the evening and the morning were the fifth 
day." 

The labors of the fifth day bring with them the crea- 
tion of animal life, but this life appertains more to the 
waters of the seas than to the dry land. It seems more 
than probable that at this time the dry land is not in a 
condition suitable for the support of animal organiza- 
tions. This is due to the high temperature of the earth's 
eru&t and to the poisonous nature of the escaping gases. 
Here and there along the sea-shore, however, and upon 



INDICATIONS OF THE BOOK OF GENESIS. 33 

small islands, the fowls of the air found, most probably, 
habitations where they could bring forth and rear their 
young broods in comparative safety, and thus fulfil the 
divine command, "Be fruitful, and multiply/^ These 
varieties of animal life w^re brought foi'th upon the fifth 
day. 

I. 24, 25. " And God said. Let the earth bring forth 
the living creature after his kind, cattle, and creeping 
thing, and beast of the earth after his kind : and it was so. 

'^ And God made the beast of the earth after his kind, 
and cattle after their kind, and every thing that creepeth 
upon the earth after his kind : and God saw that it was 
good.^^ 

The evening of the sixth day witnesses the bringing 
forth of animal life upon the dry land, from which it is 
evident that the earth has cooled sufficiently to permit 
the establishment of such life upon its surface. It also 
becomes evident from the manner of the creation that 
marshes and meadows are the first recipients and sup- 
porters of this new form of life ; and as the age rolls on, 
and the cooling process continues, so advances animal 
existence in its various stages. 

From the manner of the creation, and from the com- 
mands in regard to them, the indication becomes well 
marked that the perfect creature was made and actually 
existed before the earth brought it forth, and that, by 
suitability to purpose, the development of vegetable and 
animal life in the earth progressed towards the standard 
of excellence which was established at the first in the 
formation of the perfect creature. The perfection of the 
creature, therefore, as witnessed in the earth, is limited 
by suitability to purpose; hence, in the redevelopment 



34 INDICATIONS OF THE BOOK OF GENESIS. 

of any creature from the dust of the earth, the natural 
laws, the governing conditions, and the general suita- 
bility to purpose must be considered. The visible growth 
of a creature towards perfection, as witnessed in the 
eartli, is not of necessity an advanced step in the 
standard of excellence pertaining to that creature, but 
it is a link established in suitability to purpose. 

The five days of the creation, and thus far of the 
sixth, are representative of great ages, apparently, yet 
perhaps not absolutely indeterminate in extent so far 
as scriptural chronology is concerned. The length of 
the present day is limited by the ruling of the sun ; 
while the sun, as a light and a sign and a ruler of 
seasons, days, and years, was not established until the 
fourth day of the creation ; hence the plain, simple 
understanding follows that a day of the week is not 
synonymous with a day of the creation. Moreover, 
it is strongly indicated that matter was created on the 
first day, — not that only of which the earth is composed, 
but that of the whole astral system. It is strongly in- 
dicated, also, that on the second day, by divine com- 
mand, this mass of matter was divided into smaller 
bodies, widely separated the one from the other, and 
which, at the time of such separation, were made obe- 
dient to fixed laws ; that on the third day one of these 
bodies, the earth, underwent great changes, which in- 
volved its fitness for the support of vegetable life; and 
that upon the fourth day the remaining bodies made a 
great advance step in their mission when their substance 
was commanded to be gathered together, the fulfilment 
of which would develop conditions involving great heat 
and luminosity ; hence the creation of the sun from the 



INDICATIONS OF THE BOOK OF GENESIS. 35 

beginning thereof up to its state of incandescency em- 
braced a portion of the labors of four creative days. 
The sun, therefore, may indicate a day of the week, 
but not a day of the creation. Also, from the method 
of the creation, it seems neither possible nor probable 
that the sun was a new creation of the fourth day, but, 
rather, that force and matter were created and estab- 
lished the first day, in accordance with some great pre- 
conceived plan, for secondary creation of matter would 
unsettle the already existing equilibrium of force and 
matter, and bring forth confusion instead of order. 

I. 26-28. '^ And God said, Let us make man in our 
image, after our likeness : and let them have dominion 
over the fish of the sea, and over the fowl of the air, 
and over the cattle, and over all the earth, and over 
every creeping thing that creepeth upon the earth. 

'' So God created man in his own image, in the image 
of God created he him; male and female created he 
them. 

*^ And God blessed them, and God said unto them. 
Be fruitful, and multiply, and replenish the earth, and 
subdue it: and have dominion ov^er the fish of the sea, 
and over the fowl of the air, and over every living 
thing that moveth upon the earth.^^ 

Bv the above verses man was created and brought 
forth as a governing creature, but where it is stated, let 
them have dominion over every living thing that moveth 
upon the earth, the endowment is one of exceedingly 
great magnitude. If man is invested with this wonder- 
ful power, where are the visible evidences of its fruit ? 
Are there none? Is existing man a governing creature 
in the full sense expressed by the text, or is he not? 



36 INDICATIONS OF THE BOOK OF GENESIS, 

It is evident that he is not, and if not, wherein lies the 
essence of the command? The essence lies hidden 
under a great veil which enshrouds much of the Sacred 
Writings ; but it will become manifest by the lifting 
of the veil that there is a man '* who shall rule all 
nations with a rod of iron/^ " and he shall dash them in 
pieces like a potter's vessel.'' This man was brought 
forth before Adam dwelt upon the earth ; this man will 
be recognizable by the magnitude of his endowments, 
by the greatness of his power, and by his wonderful 
works; andr with these he will pierce the veil of mys- 
tery at every step, and throw aside the covering which 
conceals the everlasting jewels from the light. 

The text stated, " Let us make man . . . and let them 
have dominion over the fish of the sea . . . and over 
every creeping thing that creepeth upon the earth." 
By the term " them" more than one man is indicated, 
which leads to the conclusion that reference is made to 
the one (see Gen. iii. 15) who shall bruise the serpent's 
head, as well as to the Adam of the human family. The 
one was begotten in the image of God, and the other • 
was conformed to the image of the begotten Son, that, 
Paul says, the Son " might be the firstborn among many 
brethren." 

From the fact that the Son was begotten in the 
image of God, it follows clearly that a body was pre- 
pared him, or it could not be an image. In the prep- 
aration of this body lies the establishment of the great 
principle which underlies the vitality of the labors 
involved in the creation, — viz., suitabijiity to purpose. 

If, therefore, a body was prepared for the Son ; if 
he was commanded to subdue the^ earth, and to have 



INDICATIONS OF THE BOOK .OF GENESIS. 37 

domiuion over every living thing that moveth upon 
it, then it becomes evident that he, as man, must fulfil 
and carry out the divine commands, or they would be 
null and void. The man who accomplishes this work 
must be Strength ; he must bean overwhelming Power ; 
hence it follows that by his power, by his gifts, by his 
labors, by the wonderful fruit of his labors, shall he, 
the Son, the Man, be known ; for dominion over every 
living thing that moveth upon the earth includes all 
the hosts of evil, as well as cattle and fishes and fowl. 
The latter indicate the great veil, but the overthrow of 
Evil points to the magnitude of the inaugurated labors ; 
which labors the text fully declares in the command- 
ments to subdue the earth; to have dominion over 
every creeping thing that creeps upon the earth ; and 
to have dominion over every living thing that moves 
upon it. " And the evening and the morning were the 
sixth day/^ 

II. 1,2. "Thus the heavens and the earth were 
finished, and all the host of them. 

" And on the seventh day God ended his work which 
he had made ; and he rested on the seventh day from 
all his work which he had made.^' 

From these verses it becomes evident that man was 
the last thing created ; for after creating man, God evi- 
dently — the Infinite Majesty, the Sublime Unity — rested 
from his labors, and his labors ended with the sixth 
day. 

II. 4-6. " These are the generations of the heavens 
and of the earth when they were created, in the day that 
the Lord God made the earth and the heavens. 



38 INDICATIONS OF THE BOOK OF GENESIS. 

^' And every plant of the field before it was in the 
earthy and every herb of the field before it grew : for 
the Lord God had not caused it to rain upon the earth, 
and there was not a man to till the ground. 

"But there went up a mist from the earth, and 
watered the whole face of the ground/^ 

From these verses it is evident that God made every 
herb and every plant before they were in the earth and 
before they grew in the field; hence (see i. 11, 12) 
the earth, by the decree, is as a garden for the repro- 
duction of these plants and herbs. Should it be deemed 
incredible that God from the beginning comprehended 
evil in all its ramifications and took measures for its 
overthrow at every point? Not at all; or evil would 
be more infinite than God : therefore God made every 
flower of the field, every herb, and every tree before 
they, as genera, grew in the earth. What form of 
vegetable life is too minute to form the habitation of 
the animal? What form of animal life is too minute 
to be untinctured by evil ? None : even the minutest 
ever revealed to the wondering eyes of man prey upon 
each other, and rend one another with all the fierceness 
of the untamed denizens of the forest. If atomic dust 
makes up the earthy compounds visible on every side, 
shall not atomic evil, as witnessed in the strife marking 
the history of every living plant, develop a powerful host 
of evil ? Undoubtedly. Therefore it is not incredible 
that the great Master-Mind, in providing for its over- 
throw, should have had every detail set in order before 
him, even to the creation of a flower or herb or fruit- 
bearing tree, more especially when such creatures are beset 
by a host which is as the sands of the sea for numbers. 



INDICATIONS OF THE BOOK OF GENESIS. 39 

By the text the earth, at this time, was not suitable 
for the growth and sustenance of vegetable life ; for the 
Lord " had not caused it to rain upon the earth, and 
there was not a man to till the ground ;'^ wherefore the 
point in the creation here mentioned evidently precedes 
the beo-ettino; of the Son. It must be remembered that 
the redevelopment of plant-life from the dust of the 
earth, through the operation of governing laws and 
conditions, was not established until the third day of 
the creation ; from which it follows that the mist which 
w^ent up from the earth was due to chemical reactions, 
and probably it did not return to the earth again for 
ages. 

II, 7. '' And the Lord God formed man o/the dust 
of the ground, and breathed into his nostrils the breath 
of life ; and man became a living soul.^^ 

Through the perfection of the creature suitability to 
purpose is established. Therefore, the suitability of the 
earth as the dwelling-place of man is established by the 
perfection of the existing animal life. In it the cattle 
graze and browse comparatively free from all dis- 
turbing gases and noxious vapors; even the creeping 
thing reclines in its humble position locked in a slumber 
that knows no fear, or closely embraces the warm, moist 
earth without dismay. 

Is creation simply an aimless, irresolute, uncared- 
for emanation of a great power, a development which 
only bears stung fruit? or is it a concordance with 
some preconceived plan that mounts the banner of per- 
fection as its standard, some plan which seeks the over- 
throw and eternal blotting out of the stinging power ? 
The latter with scarcely a doubt ; and if so, then every 



40 INDICATIONS OF THE BOOK OF GENESIS, 

link in the unfolding chain of events must have its 
corresponding link in the plan, or confusion at some 
time would prevail, and confusion itself would sting 
the whole tree. 

Now, while all things were created in accordance with 
a fixed purpose, man was brought forth as an intelligent 
instrumentality in the work, the earth having been 
brought to a condition suitable for his support and re 
production as a perfect creature, which condition was 
already shown by the perfect reproduction of the cattle 
and creeping thing. As a new creature, man was 
brought forth conformed to the image of the Son, who 
was God, and for whom a body (see Heb. x. 5) was pre- 
pared, which body (see Col. i. 13-15 ; Rev. iii. 14) was 
the first-born of every creature, and the beginning of 
the creation of God ; therefore man was not developed 
through various stages of inferior life, but he was con- 
formed to the image of the Man who was begotten as the 
Son of God, and as the first-born among many brethren. 

Man's body is formed from the dust of the ground ; 
therefore, physically, it is of the earth, earthy. This 
is in reference to man of Adam's race ; but the Man for 
whom a body was prepared that he might carry out the 
vital details of the great purpose, — his body was not of 
the earth, neither was it earthy, but it was heavenly, 
and in him was life. As a new creature, man, was sud- 
denly brought into existence, and into his nostrils was 
breathed the breath of life and he became a living soul, 
what is his mission ? The mission of man is given (i. 
26-28), but the fulness of it can only be made manifest 
after every living, moving thing upon the earth shall 
have been defined, whether it be material or spiritual. 



INDICATIONS OF THE BOOK OF GENESIS. 41 

II. 8, 9. '' And the Lord God planted a garden east- 
ward in Eden ; and there he put the man whom he had 
formed. 

'^ And out of the ground made the Lord God to grow 
every tree that is pleasant to the sight, and good for food ; 
the tree of life also in the midst of the garden, and the 
tree of knowledge of good and evil.^^ 

The garden of Eden thus becomes the first dwelling- 
place of man, in' which are found all trees pleasant to 
sight and good for food ; but in the midst of the garden 
are two especial trees, one of which is called the tree of 
life and the other the tree of the knowledge of good and 
evil. What do they represent ? The tree of life becomes 
representative of the body that was created in the begin- 
ning for the one in whom there was, and is, life. Who 
was, and is, he ? He was, and is, the Man that was com- 
manded to subdue the earth and have dominion over it ; 
not only over it, but over every living thing that moveth 
upon it. 

The tree of the knowledge of good and evil is rep- 
resentative of the kingdom of evil and the kingdom of 
righteousness, as combinable in the one individuality. 
The indications are that, as physical facts, the tree of 
life is, or is of some pertaining to, the body that was 
prepared for the Word of God in and as the beginning 
of the creation of God, while the tree of the knowledge 
of good and evil is, or is of some pertaining to, the 
earthy body in which the creature knows transgression. 
It is stated, however, that man, after his creation, was 
placed in the garden of Eden. Who or what is meant 
by the term ^^man'^? One or more? It is stated (i. 
26), ^^Let us make man in our image, after our like- 

4* 



42 INDICATIONS OF THE BOOK OF GENESIS, 

ness : and let them have dominion over the fish of the 
sea/^ Here the term '^ man^^ is used to express more 
than one, and the inference follows that the intention 
is to create more than one. It is evident also that the 
term may refer to man as a class, but by i. 28 they are 
commanded to replenish the earth. Is it likely, there- 
fore, that the very first man, or race, or class would be 
commanded to replenish the earth ? It seems scarcely 
probable that such would be the case ; hence it follows 
that the first inference is the more correct of the two ; 
and if so, then the command, as given in the text, could 
be issued to any race or class succeeding the first; con- 
sequently more creations of man than one are indicated 
by the text. It becomes evident from the above-quoted 
verses that the plurality of the races of men lies under 
the veil, and that they and their history are hidden in 
figure and allegory. 

II. 10-14. ^^ And a river went out of Eden to water 
the garden ; and from thence it was parted, and became 
into four heads. 

'^The name of the first is Pison : that is it w^hich 
compasseth the whole land of Havilah, \f\iQVQ there is 
gold; 

'' And the gold of that land is good : there is 
bdellium and the onyx stone. 

" And the name of the second river is Gihon : the 
same is it that compasseth the whole land of Ethiopia. 

'' And the name of the third river is Hiddekel : that 
is it which goeth toward the east of Assyria. And the 
fourth river is Euphrates.^^ 

What does this allegory represent? It represents 
four independent consecutive creations of men, and 



INDICATIONS OF THE BOOK OF GENESIS. 43 

their ages or epochs ; the eldest of which (see Diagram 
1) is the river Euphrates, and which corresponds with 
the opening of the first seal in the vision of St. John the 
Divine. The age is called the Euphratic age, from the 
river Euphrates. It was peopled by a white race, as indi- 
cated in Rev. vi. 1, 2 ; Lam. iv. 7 ; Zech. vi. 3 ; Song of 
Sol . V. 1 0. The white or Euphratic race was created about 
the year B.C. 29,789, and was destroyed by volcanic 
eruption and earthquake about the year B.C. 21,414. 

The river Hiddekel is representative of the Hidde- 
kelic, or Second, race and age, and it corresponds with 
the second seal of the vision of St. John. The people 
of this age were red in color, as indicated in Rev. vi. 3, 
4; Lam. iv. 7; Zech. vi. 1; Song of Sol. iv. 12-14; 
and, as a race, is called the Hiddekelic, from the river 
Hiddekel. It was created about the year B.C. 23,017, 
and perished by famine about the year B.C. 12,098. 

The Third race and age is represented by the river 
Gihon, and it corresponds with the opening of the third 
seal in the vision of St. John. The color of this race 
was black, as indicated in Rev. vi. 5, 6; Lam. iv. 7; 
Zech. vi. 2 ; Song of Sol. i. 5, 6. It is called the Gi- 
honic race, from the river Gihon, which also came out 
of the garden of Eden. It was created about the year 
B.C. 13,465, and was swept away by the great deluge 
of Noah about the year B.C. 2241. 

The Fourth race and age is represented by the river 
Pison, and it corresponds with the fourth seal of the 
vision of St. John. The distinctive color of this race 
— which is that of the present day — is pale (see Rev. 
vi. 7, 8). It was created about the year B.C. 3897, and 
is called the Pisonic or Pale race. Thus the rivers 



44 INDICATIONS OF THE BOOK OF GENESIS. 

of Eden are emblematic of four consecutive ages of 
men. 

Moreover, by the Scriptures, Assyria is emblematic 
of the First or Euphratic age ; the east, of the Second 
or Hiddekelic age ; and the south indicates the Third 
or Gihonic age ; consequently the east of Assyria is 
emblematic of the Hiddekelic age, while Ethiopia, 
which lies to the south of Eden, also indicates the 
Gihonic age ; which leaves the Fourth or Pisonic age, 
with its mineral wealth and fossil substance, to the 
west ; therefore, in the figure of the rivers of Eden, the 
Four Ages of Man are represented by the terms north, 
east, south, and west, — Assyria relating to the north. 
It is manifest that three of these ages are under the 
veil, but, their existence having been indicated by type 
and figure, the history of the Fourth age is taken up, 
and set forth, filled with, or as allegory bearing upon, 
the whole four. 

In Diagram 1, a, a indicate the four heads of the 
river of Eden (see also Ps. xlvi. 4) ; 6, b indicate the 
first four seals of the vision of St. John (see Rev. vi. 
1-8) ; c, G indicate the four races of men of Adam^s 
race, together with their respective color, and the order 
of their creation; d, d also indicate the Four Ages 
through the four cardinal points of the compass; e, e 
indicate the names of the Four Ages of Man ; /,/ in- 
dicate the Four Ages as four countries. (The dates are 
transferred from the page of Landmarks.) 

II. 15-17. "And the Lord God took the man, and 
put him into the garden of Eden to dress it and to keep it. 

'^And the Lord God commanded the man, saying. 
Of every tree of the garden thou mayest freely eat : 



INDICATIONS OF THE BOOK OF GENESIS. 45 



Gen, iL 10-14, coiwidered as allegory, 
DIAGEAM 1. 

THE FOUR AGES OF MAN. 

Beginning of Time. 

Creation of the Euphratic or White race. 




Creation of the Hiddekelic or Red race. 
Destruction of the Euphratic or White race. 



Creation of the Gihonic or Black race. 
Destruction of the Hiddekelic or Red race. 



Creation of the Pisonic or Pale race. 
Destruction of the Gihonic or Black race. 



«r sj "<» «» S 



End of Time. Evil overthrown forever, and 
the Kingdom of Righteousness established 
forever. 



46 INDICATIONS OF THE BOOK OF GENESIS. 

"But of the tree of the knowledge of good and evil, 
thou shalt not eat of it : for in the day that thou 
eatest thereof thou shalt surely die/^ 

Man is now brought into contact with the great 
power of evil; for it is evident, by the tree of the 
knowledge of good and evil, that evil is present. The 
mission- of man is to have dominion over all the earth 
and to subdue it. Can man, who is formed from the 
dust of the ground, subdue this tree with its knowledge 
of evil? If so, then he must be an exceeding great 
power. What is the penalty of a failure in this re- 
spect? It is death; for the text states, "In the day 
that thou eatest thereof thou shalt surely die f^ hence 
the commandment ordains the Law for the government 
of man, while the prohibition against partaking of 
evil, and the penalty in case of transgression, embodies 
the ministration of death that pertains to the Law. 

The tree of the knowledge of good and evil expresses 
the existing conditions of good and evil ; but man at the 
beginning was pronounced good ; therefore he is for- 
bidden to partake of the evil fruit, and, should he do 
so, he would come under the penalty of the transgression. 
The Law as thus given resolves itself into the two gen- 
eral conditions involving the prohibition against trans- 
gression, and the penalty of transgression. It is clear 
that, by the Law as here defined, should man once fall 
into transgression there is no possible way of escape 
provided. But does this commandment embody the 
whole Law? No; for by Ex. xxxiv. 6, 7, it is pro- 
claimed, " The Lord, the Lord God, merciful and 
gracious, longsufFering, and abundant in goodness and 
truth, keeping mercy for thousands, forgiving iniquity 



INDICATIONS OF THE BOOK OF GENESIS. 47 

and transgression and sin, and that will by no means 
clear the guilty; visiting the iniquity of the fathers 
upon the children, and upon the children's children, 
unto the third and to the fourth generation ;^^ hence, 
should man fall into sin and transgression, his sin and 
transgression must be forgiven that the above procla- 
mation may have its fulfilment. 

How is it possible for man's sins to be forgiven, and 
that, at the same time, the penalty of the transgression 
be paid? for the penalty is irrevocable. It is made 
possible through the transmission of the iniquity of the 
fathers to the children, and to the children's children, 
unto the third and to the fourth generation. This con- 
dition is the embodiment of the great Law of Iniquity. 

How can the transmission of iniquity from fathers 
to children be, in any way, conducive to the fulfilment 
of the penalty, and the forgiveness of sins? Why, the 
iniquity is the debt, and the debt is transmitted from 
the fathers to the children that, should any one come 
forth who possesses the powder of laying down his life 
and of returning from the dead, it might fall upon him, 
whereby he could, through absolute death, pay the debt, 
and thus relieve man by a strict fulfilment of the law. 

From the expressed conditions it is perfectly mani- 
fest that such an one must be entirely free from sin and 
transgression himself, or he would be subject to the 
penalty from his own transgression. If one who was 
under the penalty of transgression paid the penalty of 
such transgression through the Law, and should rise 
again from the dead against the Law, then it is perfectly 
clear that the transgressive power would be in the 
ascendency, which cannot be the case. 



48 INDICATIONS OF THE BOOK OF GENESIS. 

It is evident from the Law governing the transmission 
of iniquity that the one paying the penalty of the Law 
must come in the flesh as man, and be of the flesh of 
man. How is it possible, therefore, for one to come 
and be of the actual flesh of man and not really be a 
transgressor himself? The answer to this question is 
hidden in the mystery of godliness, and the mystery of 
godliness, Paul intimates, is now made manifest through 
the Scriptures of the Prophets ; therefore the Scriptures 
of the Prophets will answer the question in all its ful- 
ness ; for by them one did come in the flesh of man, 
and did take upon himself man's iniquity through the 
operation of the Law of Iniquity ; in confirmation of 
which his path and labors can be traced throughout the 
Scriptures of the Prophets from Moses down to Malachi. 

II. 18-23. '' And the Lord God said. It is not good 
that the man should be alone; I will make him a help 
meet for him. ... 

"And Adam gave names to all cattle, and to the 
fowl of the air, and to every beast of the field ; but for 
Adam there was not found a help meet for him. 

"And the Lord God caused a deep sleep to fall upon 
Adam, and he slept ; and he took one of his ribs, and 
closed up the flesh instead thereof; 

" And the rib, which the Lord God had taken from 
man, made he a woman, and brought her unto the 
man. 

" And Adam said. This is now bone of my bones, 
and flesh of my flesh : she shall be called Woman, be- 
cause she was taken out of man.'' 

By i. 27 man was -created male and female, and 
by the succeeding verse they were commanded to re- 



INDICATIONS OF THE BOOK OF GENESIS. 49 

plenish the earth, which led to the conviction that more 
races of men than one were created. Now, it seems, 
that woman is made from the rib of a man, and, as 
such, she is not created independent of the man, but 
really existed as a part and portion of him ; really was 
flesh of his flesh and bone of his bones ; and that, by 
the power of God, she was brought forth into the world 
the flesh of Adam as an independent being endowed 
with all Adam's vitality. 

This is indicative of a race altogether independent 
from the one which was created male and female, and 
which was commanded to replenish the earth ; therefore 
the formation of this woman may be considered as an- 
other link in the establishment of the plurality of the 
creations of man. 

But why should woman have been brought forth in 
this manner? This is one of the most momentous 
questions brought forth by Bible research ; it embodies 
one of the greatest mysteries hidden under the veil ; 
for through it as a precedent one can come and take 
upon him the flesh of man, bear their iniquities, pay 
the penalty of their transgressions, and not be a 
transgressor himself; hence he can live in the Law, 
and be justified in the Spirit, in that he fulfils all the 
Law. 

II. 24, " Therefore shall a man leave his father and 
his mother, and shall cleave unto his wife : and they 
shall be one flesh.'' 

As man cleaved to his wife because she was bone of 

his bones and flesh of his flesh, so shall the one who 

redeems man from his transgressions cleave to man 

because he is bone of his bones and flesh of his flesh 

c d 5 



50 INDICATIONS OF THE BOOK OF GENESIS, 

(see Eph. v. 30) through the workings of a most 
wonderful priesthood. 

III. 1-6. "Now the serpent was more subtil than 
any beast of the field which the Lord God had made. 
And he said unto the woman, Yea, hath God said, Ye 
shall not eat of every tree of the garden ? 

" And the woman said unto the serpent, We may eat 
of the fruit of the trees of the garden : . 

" But of the fruit of the tree which is in the midst 
of the garden, God hath said. Ye sliall not eat of it, 
neither shall ye touch it, lest ye die. 

" And the serpent said unto the woman. Ye shall not 
surely die : 

" For God doth know that in the day ye eat thereof, 
then your eyes shall be opened, and ye shall be as gods, 
knowing good and evil. 

" And when the woman saw that the tree was good 
for food, and that it was pleasant to the eyes, and a tree 
to be desired to make one wise, she took of the fruit 
thereof, and did eat, and gave also unto her husband 
with her ; and he did eat.'^ 

The serpent mentioned here being more subtile than 
any beast of the field which the Lord God had made, 
the indication follows that it was not created by the 
Lord God ; and if it was not created by the Lord God, 
then the indication further follows that it was evil ; 
for all God^s creatures were pronounced good in the 
day they were created ; moreover, the very first char- 
acteristic given to the serpent, that of subtilty, is in- 
dicative of indwelling inherent evil. 

God had said unto man, " Of the tree of the knowl- 



INDICATIONS OF THE BOOK OF GENESIS, 51 

edge of good and evil, thou shalt not eat of it : for in the 
day that thou eatest thereof thou shalt surely die f' but 
this embodiment of evil said unto the woman, " Ye shall 
not surely die/' thus utterly denying the mandate of 
the Most High ; whereupon the woman ate of the for- 
bidden fruit, and she gave to her husband, and he 
partook of it also. 

What was man's mission ? His mission was to re- 
plenish the earth, and to subdue it ; he was to have 
dominion over every living thing that moved upon it ; 
but here, at the very outset of his labors to subdue the 
creeping thing, he fails in its most vital point. What 
shall be done ? Shall this failure bring death, and 
with it the nullification of the purpose for which man 
was called ? If so, what would become of the earth 
with all its influences and bearings? Would it only 
become a raging wilderness ; a foster home for ravening 
beasts ; a desert barren of all intellectual growth and 
advancement ? Would it only become a great waste 
through which the serpent triumphantly ranges chief? 
Never ; or a faulty plan would be disclosed, weak and 
tottering to its very foundations. The plan, however, 
is strength, and its vitality compasses all things. The 
command was given, " Be fruitful, and multiply, and re- 
plenish the earth, and subdue it :" therefore this com- 
mand will be fulfilled to the very letter, and not one 
item of it will be left unfulfilled. 

Who is he that shall subdue the earth and replenish 
it ? He is the Man for whom a body was prepared in 
and as the very beginning of the creation of God ; he 
is the Man who was begotten that the grass and the 
herb and the fruit-bearing tree might lift their bios- 



52 INDICATIONS OF THE BOOK OF GENESIS. 

soms to the sun. He will subdue the earth, and he 
will replenish it ; for he will overthrow and drive the 
Adversary, with all his evil host, from the face of it, 
and those of his own choosing shall dwell therein. 
Adana fell, but the Son, the Man, who was begotten to 
fulfil will never fall. Truly was it said. Psalm ii., '^ Yet 
have I set my king upon my holy hill of Zion f^ truly 
was it said, '^Thou art my Son ; this day have I be- 
gotten thee ;" and of a truth the heathen will be given 
unto him for an inheritance, and the uttermost parts of 
the earth for possession. 

In partaking of the forbidden fruit man became im- 
bued with evil. His mission was to subdue evil, but 
through weakness it prevailed against him ; therefore, 
even in a prolonged existence or future, no efforts of his 
own could provide a way of escape from it ; for if he 
was too weak to overcome when he was strongest, it 
follows that when he is weaker he cannot succeed and 
re-establish his first position, but rather that, as temp- 
tations are placed in his way, he is all the more given 
to partake of them also. After the fall it is stated, — 

III. 12-16. '' And the man said. The woman whom 
thou gavest to be with me, she gave me of the tree, 
and I did eat. 

" And the Lord God said unto the woman. What is 
this that thou hast done ? And the woman said. The 
serpent beguiled me, and I did eat. 

^' And the Lord God said unto the serpent. Because 
thou hast done this, thou art cursed above all cattle, 
and above every beast of the field ; upon thy belly' shalt 
thou go, and dust shalt thou eat all the days of thy life : 

" And I will put enmity between thee and the woman, 



INDICATIONS OF THE BOOK OF GENESIS. 53 

and between thy seed and her seed ; it shall bruise thy 
head, and thou shalt bruise his heel. 

" Unto the woman he said, I will greatly multiply 
thy sorrow and thy conception ; in sorrow thou shalt 
bring forth children ; and thy desire shall be to thy 
husband, and he shall rule over thee/^ 

It is evident from the text that in causing man to 
transgress the commandment the serpent added greatly 
to his mass of iniquity ; for because of it he was con- 
demned to go upon his belly all the days of his life, 
and he was cursed above all cattle, and above every 
beast of the field. Paul, in speaking of this event, says 
(Rom. vii. 13), "That sin by the commandment might 
become exceeding sinful," from which it is clear that 
the serpent at that time performed an act which was 
unusually wicked even for him. 

The sentence pronounced against the Adversary era- 
bodies the decree for his final overthrow, and carries 
with it the conviction that the essential command is 
given at the same time for the restoration of Jerusalem. 
This becomes evident from the text ; for the one who 
shall restore Jerusalem is the one who shall replenish 
the earth. It is now manifest, from the failure of man 
to accomplish this result, that it must be carried out by 
the Son, who was begotten, and for whom a body was 
prepared suitable for this purpose. Therefore the re- 
plenishment of the earth is synonymous with the restora- 
tion and rebuilding of Jerusalem ; hence it follows that 
the commandment for the restoration of Jerusalem is 
given at this time. Each of the four races of men, in 
turn, failed to subdue the Serpent ; but, on the contrary, 
Jerusalem, the House of Man, that was called as a 

5* 



54 INDICATIONS OF THE BOOK OF GENESIS, 

subjugatory element^ was ruthlessly thrown down by 
him; from which it becomes comparatively clear that 
the essential commandment for the subjugation of the 
Serpent by the Son must have been given to the Son 
after the fall of the Fourth and last race of men. 

The text states, substantially, that the seed of woman 
shall bruise the serpent^s head, which indicates that this 
seed is the Son, the Messiah ; for man otherwise has 
been found altogether too weak, in himself, to resist the 
devices of the Adversary. 

All man's hopes now rest upon the labors of the Son ; 
his advent, therefore, must be looked forward to with 
an interest far outbalancing all other arising conditions. 
He is, in consequence, the great desire of their trembling 
hearts (see also Eze. xxiv. 21-25 ; Haggai ii. 7 ; Mai. 
ill. 1); but unto the woman it is said, '' Thy desire shall 
be to thy husband, and he shall rule over thee.'' Now 
it is manifest from the text that although the woman 
in sorrow shall bring forth children, that her desire 
shall be to the husband ; which was fulfilled when he, 
the Desire, became the Seed of Abraham, the Seed of. 
Isaac, and the Seed of Jacob ; hence the sorrow of the 
woman as a mother. Still, the promise stands that the 
Seed of woman shall bruise the serpent's head, which 
promise will eventually be fulfilled, and made manifest 
to the wonderment of all hosts. 

Chronologically the decrees embodying the restoration 
of Jerusalem (see iii. 14-20) establish, in point of time, 
the commencement of the Pisonic age ; but it must be 
remembered that there are four eras or ages in the 
habitation of man of Adam's race ; all of which were 
expressed by the river of Eden (see Diagram 1). This 



INDICATIONS OF THE BOOK OF GENESIS. 55 

river, in turn, is figuratively known throughout the 
Scriptures as Jerusalem, the great city. 

III. 21. "Unto Adam also and to his wife did the 
Lord God make coats of skins, arid clothed them." 

This verse carries with it the conviction that the 
transgression of Adam consisted in partaking of animal 
food ; to procure which it would be necessary to make 
use of the terrible function of the ailgel Death. By i. 
29, God said, " Behold, I have given you every herb 
bearing seed, which is upon the face of all the earth, 
and every tree, in the which is the fruit of a tree yield- 
ing seed ; to you it shall be for meat.'^ Therefore other 
food than that set forth is forbidden them ; but the 
skins of the animals wherewith they were clothed be- 
comes strong evidence that they killed them and ate 
their flesh ; which was prohibited. 

It seems clear, from the conditions of Eden, that man 
must have been the actor in this matter ; for he was 
commanded to keep and to dress the garden, while the 
beasts of the earth were placed under his control ; 
therefore the skins would not have been produced by 
any other power, as Satan himself could only work his 
evil schemes through the woman to the man. The Lord 
God fastened the mark of their crime upon them, and 
it will cling to them until it is completely obliterated 
and effaced by the one who shall restore Jerusalem, and 
who shall bruise the serpent's head. 

III. 22-24. " And the Lord God said. Behold, the 
man is become as one of us, to know good and evil : 
and now, lest he put forth his hand, and take also of 
the tree of life, and eat, and live for ever : 

" Therefore the Lord God sent him forth from the 



56 INDICATIONS OF THE BOOK OF GENESIS. 

garden of Eden, to till the ground from whence he was 
taken. 

" So he drove out the man ; and he placed at the 
east of the garden of Eden, cherubim, and a flaming 
sword which turned every way, to keep the way of the 
tree of life/^ 

By the coats of skins the condition is made manifest 
that man is united to the kingdom of evil; therefore, 
lest he should partake of the tree of life, and thus live 
forever, he is driven forth from the garden of Eden, 
while the tree of life is guarded at every point. Why 
should this tree be guarded at every point with such 
great care ? Was it for fear that man would return 
and partake of it ? Scarcely : for if man was driven 
out of Eden by the Almighty Power, it is not at all 
probable that he could return thither again ; but, while 
man remained in the garden there was a possibility that 
he might secure for himself this desirable fruit. After 
he was driven out, h6wever, this danger had passed, but 
the Serpent, the great transgressive power, still remained 
there; and, hence, to protect the tree from him, these 
extreme precautions were taken. 

The fruit of the tree of life is the prize sought by the 
Serpent, and should he obtain it, the gift of life would 
be in his possession. He has the power of death over 
those in bondage to him (see Heb. ii. 14, 15; Rev. xiii. 
15), but the life-giving power does not belong to him 
that he should establish his kingdom forever; conse- 
quently, he will leave no means untried whereby he may 
become possessed of this tree and its inestimable fruit. 

IV. 1-7. ^^ And Adam knew Eve his wife ; and she 



INDICATIONS OF THE BOOK OF GENESIS. 57 

conceived, and bare Cain, and said, I have gotten a 
man from the Lord. 

"And she again bare his brother Abel. And Abel 
was a keeper of sheep, but Cain was a tiller of the 
ground. 

" And in process of time it came to pass, that Cain 
brought of the fruit of the ground an offering unto the 
Lord. 

" And Abel, he also brought of the firstlings of his 
flock and of the fat thereof. And the Lord had respect 
unto Abel and to his offering : 

"But unto Cain and to his offering he had not 
respect. And Cain was very wroth, and his counte- 
nance fell. 

" And the Lord said unto Cain, Why art thou wroth ? 
and why is thy countenance fallen ? 

" If thou doest well, shalt thou not be accepted? 
and if thou doest not well, sin lieth at the door. And 
unto thee shall be his desire, and thou shalt rule over 
him.'' 

This piece of history evidently is an allegory, indi- 
cating the conditions of man. Thus Abel is repre- 
sentative of untransgressive man ; while Cain is repre- 
sentative of man of Adam's race under transgression. 
The one was righteous, and his offerings were accept- 
able unto the Lord, but with the other, his offerings 
were rejected ; hence sin lay at the door and he was not 
righteous. 

Such are the conditions following the fall of man ; 
and if so, how can his offerings be made acceptable? 
They can only be made acceptable through the labors 
of the Seed, the Messiah, which the text indicates where 



58 INDICATIONS OF THE BOOK OF GENESIS. 

it says, " Unto thee shall be his desire, and thou shalt 
rule over him.'^ To fallen man, therefore, who is rep- 
resented by Cain, shall the desire of Abel be ; where- 
fore the desire of Abel is the desire of the woman 
(verse 16) that shall be to the husband; hence, by the 
text, it is evident that he, the Seed, the Desire, shall 
become the son of man, and shall fall into the hands of 
sinful men, who shall rule over him, the certainty of 
which is prefigured as follows : 

IV. 8. " And Cain talked with Abel his brother : 
and it came to pass, when they were in the field, that 
Cain rose up against Abel his brother, and slew him.'^ 

Thus, by the figure, the Son of God shall be slain by 
sinful men. The prophet Zechariah states (Zech. xiii. 
5, 6), " But he shall say, I am no prophet, I am an hus- 
bandman ; for man taught me to keep cattle from my 
youth. And one shall say unto him. What are these 
wounds in thine hands ? Then he shall answer. Those 
with which I was wounded in the house of my friends/^ 
The embodiments are much the same, and now man, 
like Cain (see verses 9-15), is driven to and fro through 
the earth a fugitive and a vagabond ; a fugitive, marked 
with transgression and crime ; a fugitive, marked with 
the coat of skins ; a fugitive, subject to all the devices 
of an evil host maddened with defeat. An indica- 
tion is also manifest that Abel, as shadowing the pro- 
genitor of a race succeeding the first, is slain by the 
iniquity of the first, even as the Son is, eventually, slain 
for the sins of the creature world. 

lY. 14-24. "Behold, thou hast driven me out this 
day from the face of the earth ; and from thy face shall 
I be hid ; and I shall be a fugitive and a vagabond in 



INDICATIONS OF THE BOOK OF GENESIS. 59 

the earth ; and it shall come to pass, that every one that 
findeth me shall slay me. 

" And the Lord said unto him, Therefore whosoever 
slayeth Cain, vengeance shall be taken on him seven- 
fold. And the Lord set a mark upon Cain, lest any 
finding him should kill him. 

" And Cain went out from the presence of the Lord, 
and dwelt in the land of Nod, on the east of Eden. 

" And Cain knew his wife ; and she conceived, and 
bare Enoch : and he builded a city, and called the 
name of the city, after the name of his son, Enoch. 

" And unto Enoch was born Irad : and Irad begat 
Mehujael : and Mehujael begat Methusael : and Methu- 
sael begat Lamech. 

'' And Lamech took unto him two wives : the name 
of the one was Adah, and the name of the other Zillah. 

" And Adah bare Jabal : he was the father of such 
as dwell in tents, and of such as have cattle. 

" And his brother's name was Jubal : he was the 
father of all such as handle the harp and organ. 

"And Zillah, she also bare Tubal-cain, an instructor 
of every artificer in brass and iron : and the sister of 
Tubal-cain wa^ Naamah. 

" And Lamech said unto his wives, Adah and Zillah, 
Hear my voice ; ye wives of Lamech, hearken unto my 
speech : for I have slain a man to my wounding, and 
a young man to my hurt. 

" If Cain shall be avenged sevenfold, truly Lamech 
seventy and sevenfold." 

In Diagram 2 the dates are transferred from the 
page of Landmarks. 

The Four Ages of Man (see Gen. xv. 8-10) are 



60 INDICATIONS OF THE BOOK OF GENESIS. 

Gen, iv. 14-24, considered as allegory, 
DIAGRAM 2. 

THE GENERATIONS OF ADAM THROUGH CAIN. 



Beginning of Time. 

Creation of the Euphratic or First race (Adam's). 



Dividing in the midst of the First age (see Gen. 
XV. 8-10). 




Creation of the Second race, 
the River of Eden.) 



(Second head of 



Dividing in the midst of the Second age. 



Creation of the Third race. (Third head of the 
River of Eden.) 



Dividing in the midst of the Third age. 



(Fourth head of 



Creation of the Fourth race, 
the River of Eden.) 



The Messiah was cruelly slain (see Isa. liii. 1-9; I. Kings xxi.) 
previous to the day of the prophet Isaiah, by which the Ad- 
versai'y was brought into great condemnation. 

5 Dividing in the midst of the Fourth age. Crucifixion of the 
Messiah, who at this time gave his life as a free gift for the 
life of the world. 
< Tribulation ceases from man of Adam's race. Advent of the 
X Messiah as King of the Thousand Years' Era. 

The Thousand Years' Era. 
Era of Destruction. 
End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 61 

divided in the midst thereof (see Gen. xv. 7-10), 
whereby eight semidivisions are brought into notice. 

Spaces a, a indicate the Four Ages of Man of 
Adam's race ; b, b indicate pertaining of the seven 
generations of Adam through Cain, whereby (see Dia- 
gram 2) one generation finds place in each of the first 
seven semidivisions of the Four Ages. Inspection of the 
diagram will show that Cain pertains to the First age. 
The sevenfold vengeance that shall befall the one slay- 
ing Cain (see Diagram 2, spaces c, c) also points to the 
first seven semidivisions of the Four Ages; hence, by 
the shadow, or allegory, Cain pertains to the First 
age. The text further indicates that those dwelling in 
the valley of the shadow of death are not absolutely 
dead. 

At or about the end of the seventh semidivision, 
however, the seeming dead of the First age — as shad- 
owed through Cain — will rise into renewed life with 
the Messiah, the Redeemer of men ; from which time 
vengeance will no more pursue them, the redeemed of 
the First age. 

The sevenfold vengeance also points to the accumu- 
lating iniquity that shall descend from the fathers upon 
the children during the seven semidivi^ons. 

Cain's departure into the land of Nod, on the east of 
Eden, where he dwelt with his wife, points to him as 
being an escaping remnant of the Euphratic or First 
race ; for by the intermarriage of the First race with 
the Second, the iniquity of the First would surely de- 
scend upon the children of the Hiddekelic or Second 
race in accordance (see Ex. xxxiv. 7) with the great 
Law of Iniquity. The east of Eden (see Diagram 

6 



62 INDICATIONS OF THE BOOK OF GENESIS, 

ly spaces dy d) is also significant of the Hiddekelic 
age. 

By the simple history, Cain, as being the son of the 
fourth Adam, doubtless took the daughter of the Gi- 
honic or Third race for his wife, but allegorically (see 
Diagram 2) he pertains to the First age, whereby, 
when he intermarried with the Second race, he, as rep- 
resentative of the First race, went from the presence of 
the Lord, or became lost to the presence of the Lord 
as a distinctive people in that of the Second age. 

Lamech (see Diagram 2, spaces 6, b) pertains to the 
Fourth age ; but the people of the Fourth age suffer 
tribulation until the advent of the Messiah as king of 
the Thousand Years' Era : therefore, as the sevenfold 
vengeance that shall be taken on the slayer of Cain in- 
dicated the first seven semidivisions of the Four Ages, 
at the end of which the redeemed of the First age, 
through the Messiah, rise above tribulation, so the 
seventy and sevenfold vengeance that shall befall the 
slayer of Lamech points to the years from the creation 
of the First race unto the advent of the Messiah as 
king of the Thousand Years' Era, at which time tribu- 
lation ceases from man of Adam's race. Wherefore, by 
allowing a ten to each of the first seven semidivisions, 
it will be found that the odd sevenfold will indicate 
seven-tenths of the last or eighth semidivision, which 
terminate with the year A.D. 2784, at or about which 
time the Thousand Years' reign commences. 

The slaying of a man by Lamech shadows the slay- 
ing of the Messiah in the seventh semidivision of the 
Four Ages. As, therefore (see verse 23), Lamech slew 
a man to his wounding, and a young man to his hurt, 



INDICATIONS OF THE BOOK OF GENESIS. 63 

SO the wounding and hnrt of the one who slew the 
Messiah, in the seventh semidivision, is indicated (see 
Diagram 2). 

IV. 25, 26. " And Adam knew his wife again ; and 
she bare a son, and called his name Seth : For God, 
said she, hath appointed me another seed instead of 
Abel, whom Cain slew. 

" And to Seth, to him also there was born a son ; and 
he called his name Enos : then began men to call upon 
the name of the Lord." 

Why is it that after Enos was born the statement is 
made, ^^ Then began men to call upon the name of the 
Lord" ? Did not Adam call upon the name of the 
Lord ? Did not Abel call upon the name of the Lord ? 
Did not Cain call upon the name of the Lord, and even 
brought his offering unto the Lord ? Why, then, should 
the statement be made that, at this time, men began to 
call upon the name of the Lord ? It is, as allegory, 
because a new race of men has been created and estab- 
lished, the statement being indicative of such new crea- 
tion, for men did call upon the name of the Lord long 
before Enos, the son of Seth, was born. By the figure 
of the river of Eden (see Diagram 1) the creation of 
more races of men than one was indicated, and, by the 
charge to man at the first, the creation of more races of 
men than one was indicated ; also by the opening of the 
first four seals in the vision of St. John, the creation of 
more races of men than one was indicated. Why should 
more races of men than one have been created ? It was 
that no question could be raised as to the long-suffering, 
mercy, and justice of the Most High, for the attributes 
of the Most High must remain spotless and without 



64 INDICATIONS OF THE BOOK OF GENESIS. 

blemish forever. Thus, in causing the transgression 
of man, sin became exceedingly sinful ; for not only one 
race fell under the devices of the Adversary, but the 
whole four, in turn, became subject unto him, and were 
filled with great wickedness. The signs and wonders 
performed during the Four Ages of Man will be testi- 
mony in the Judgmental Era, after the books shall have 
been opened and the Ancient of Days shall have taken 
his seat in judgment; hence through the mass of testi- 
mony thus brought forth it will become clear to all that 
the attributes of the Most High are, and will be, forever 
free from blemish in the destruction which, eventually, 
shall overwhelm the kingdom of Evil and sweep it 
from existence. 

V. 1, 2. ^^This is the book of the generations of 
Adam. In the day that God created man, in the like- 
ness of God made he him ; 

" Male and female created he them ; and blessed 
them, and called their name Adam, in the day when 
they were created." 

In these verses the great Law of Conformity is mani- 
fest, — that is, that man was created in the likeness and 
image of God. This Law is set forth in i. 26, 27, and its 
bearing appears to relate wholly and exclusively to man. 
The Law in regard to grass, the herb yielding seed, and 
the fruit-tree yielding fruit whose seed was in itself, is 
given in i. 11, 12, and by it the seed of grass must yield 
grass, the seed of the herb must yield herbs, and the seed 
of the fruit-bearing tree must yield fruit-bearing trees. 
The Law for cattle, for creeping thing, and for the beast 
of the earth is given in i. 24, and by it they must bring 



INDICATIONS OF THE BOOK OF GENESIS. 65 

forth after their kind ; but man is conformed to the 
likeness and image of the Son, who is and was God ; 
therefore, as is the Son, so must they be who are con- 
formed to his image. It must be kept in mind that a 
body was prepared for the Son suitable and fitting for 
the labors involved in the subjugation of the earth, and 
of every living thing that moves upon it, whether it be 
material or spiritual ; and that man was conformed to 
the image of this body, — not to that of the Infinite 
Majesty, of whom it was said, " None can see him and 
live;" hence the material and spiritual bodies of man 
conform to the spiritual and material body that was pre- 
pared for the Son in and as the very beginning of the 
creation of God, this body (see Col. i. 18) having the 
pre-eminence in all things, — which certainly includes 
spiritual as well as material existence,- — whereby the 
subjugation of the spiritual as well as the material 
may be accomplished. 

It now follows that the Law of Conformity cannot 
conflict with the Law, " Let the earth bring forth the 
living creature after his kind ;" for man in the flesh, or 
the material body, evidently must follow this law, inas- 
much as he exists as a material living creature; but the 
Law of Conformity to the image of God embraces both 
the material and spiritual bodies of man, and, hence, 
both by the Law are conformed to the image of the 
Son, and, hence, ever will thus conform. 

V. 3. " And Adam lived an hundred and thirty years, 
and begat a son in his own likeness, after his image ; 
and called his name Seth :'^ 

The Law of Conformity is confirmed by this verse ; 
for if, by it, Adam's son was in Adam's likeness and 
e 6* 



66 INDICATIONS OF THE BOOK OF GENESIS. 

image, so the Law is established that man, who was 
created in the likeness and image of God, conforms to 
the image of God ; hence Seth, as reproduced man, was 
after the likeness and image of Adam, and Adam was 
after the likeness and image of the Son. For the Word, 
who was God, a body was prepared, and when the 
Word invested this body it became the only begotten 
Son; which further establishes the high possibility of 
the Law of Conformity regarding man, — that is, the 
conformity of man to the body of the only begotten 
Son, whether as material or spiritual. 

V. 4-29. " And the days of Adam after he had be- 
gotten Seth were eight hundred years : and he begat 
sons and daughters : 

^^ And all the days that Adam lived were nine hun- 
dred and thirty years : and he died. 

" And Seth lived an hundred and five years, and begat 
Enos : 

" And Seth lived after he begat Enos eight hundred 
and seven years, and begat sons and daughters : 

*^ And all the days of Seth were nine hundred and 
twelve years : and he died. 

'^ And Enos lived ninety years, and begat Cainan : 

^' And Enos lived after he begat Cainan eight hundred 
and fifteen years, and begat sons and daughters : 

'' And all the days of Enos were nine hundred and 
five years : and he died. 

" And Cainan lived seventy years, and begat Maha- 
laleel : 

^^ And Cainan lived after he begat Mahalaleel eight 
hundred and forty years, and begat sons and daugh- 
ters : 



INDICATIONS OF THE BOOK OF GENESIS. 67 

" And all the days of Cainan were nine hundred and 
ten years : and he died. 

" And Mahalaleel lived sixty and five years, and be- 
gat Jared : 

" And Mahalaleel lived after he begat Jared eight 
hundred and thirty years, and begat sons and daughters : 

" And all the days of Mahalaleel were eight hundred 
ninety and five years : and he died. 

''' And Jared lived a hundred sixty and two years, 
and he begat Enoch : 

" And Jared lived after he begat Enoch eight hun- 
dred years, and he begat sons and daughters : 

" And all the days of Jared were nine hundred sixty 
and two years : and he died. 

" And Enoch lived sixty and five years, and begat 
Methuselah : 

"And Enoch walked with God after he begat 
Methuselah three hundred years, and begat sons and 
daughters : 

" And all the days of Enoch were three hundred 
sixty and five years : 

" And Enoch walked with God : and he was not ; 
for God took him. 

" And Methuselah lived a hundred eighty and seven 
years, and begat Lamech : 

"And Methuselah lived after he begat Lamech 
seven hundred eighty and two years, and begat sons 
and daughters : 

"And all the days of Methuselah were nine hundred 
sixty and nine years : and he died. 

"And Lamech lived a hundred eightyand two years, 
and begat a son : 



68 INDICATIONS OF THE BOOK OF GENESIS. 

" And he called his name Noah, saying, This same 
shall comfort us concerning our work and toil of our 
hands, because of the ground which the Lord hath 
cursed.'^ 

The eight generations from the Adam of the Fourth 
race to Methuselah, inclusive, shadow the eight semi- 
divisions of the Four Ages, into which time is divided ; 
hence the years of these eight generations from the cre^ 
ation of this Adam to the Deluge of Noah (Methuselah 
having perished in the Deluge) shadow the aggregate 
years of the Four Ages from the beginning of the First 
age unto the destruction of the world, or to the end of 
time. 

In Diagram 3, a, a indicate the Four Ages of Man ; 
6, b indicate the pertainings of the eight sons or gener- 
ations of Adam to the eight semidivisions of the Four 
Ages ; c, c indicate the years of the eight sons or 
generations of Adam ; c?, d indicate the sum of the 
years of the two generations pertaining to one age ; 
6, e indicate the approximate longevity of each age 
through the years of the generations (see spaces 6, b) 
pertaining to them as shadow ; /, /indicate (see Land- 
marks No. 2) the longevity of each age as set by the 
number of the children of Israel (see Deut. xxxii. 8), 
combined with the records found in Ezek. xlviii. 30-34 ; 
Dan. ix. 22-27 ; /i, h indicate the total bounds of time 
as shadowed through spaces 6, e; i, i indicate the total 
bounds of time as shadowed through spaces/,/. 

By reference to Diagram 3, it will be found that the 
years of Adam and Seth — which pertain to the First 
age — combined number eighteen hundred and forty- 
two ; and that the years of Enoch and Methuselah — 



INDICATIONS OF THE BOOK OF GENESIS. 69 



Oen. V, 4-29, considered as allegory, 
DIAGBAM 3. 

THE BOUNDS OF TIME (see LeV. XXVii. 1-8) THROUGH 
THE MALE. 



,Xi. 



« »c ^ "^ « S 




Beginning of Time. 



(Jf ^/ */ First Grand Division of Time. 



Second Grand Division of Time. 



Third Grand Division of Time. 



•^ li ^ 



Fourth Grand Division of Time. 



End of Time. 



70 INDICATIONS OF TEE BOOK OF GENESIS. 

which pertain to the Fourth age — number thirteen 
hundred and thirty-four. By the indications of Dan. 
ix. 25-27, the years from the Adam of the Fourth race 
unto the cutting off of the Messiah — at which time the 
Fourth age was divided into two equal parts or halves 
— are found to be three thousand nine hundred and 
thirty; wherefore the whole era will number seven 
thousand eight hundred and sixty years. 

From these indications the longevity of the first three 
ages may be approximated by simple proportion ; hence, 
by proportion, the years of the First age (see diagram 
at 6, e) number ten thousand eight hundred and fifty- 
three,— that is, as 1334 : 1842 : : 7860 : 10,853, or to the 
years of the Euphratic or First age ; so also the Second 
age numbers ten thousand six hundred and ninety- 
four years,— that is, as 1334 : 1815 : : 7860 : 10,694, or 
to the years of the Hiddekelic or Second age ; so also 
the Third age numbers ten thousand nine hundred and 
forty-one,— that is, as 1334 : 1857 : : 7860 : 10,941, or to 
the years of the Gihonic or Third age ; while, as already 
stated, the years of the Pisonic or Fourth number about 
seven thousand eight hundred and sixty. These num- 
bers approximate the limits (see spaces/,/. Diagram 3) 
otherwise found (see also page of Landmarks). 

In summing up the years of the two chronological 
lines thus given it will be found (see spaces /i, h; i, i) 
that the one aggregates forty thousand three hundred 
and forty-eight, and the other forty thousand four 
hundred and fifty-three years ; which are very close as 
results and approximations, and whereby the one con- 
firms the other. 

It will be observed that these calculations are from 



INDICATIONS OF THE BOOK OF GENESIS. 71 

the beginning of time to the end of time, and, hence, 
include the Pre-Euphratic Era. 

The indications will be further observed that where 
the total years of an age are considered, — that is, years 
without regard to the overlapping of any two races, — 
that such consideration is made as through the male ; 
hence the indication arises that, allegorically, time con- 
tinuous from age to age may be made manifest through 
the female (see Lev. xxvii. 1-8). 

In the preceding diagram time was indicated through 
the eight generations of the fourth Adam, and of these 
generations Methuselah pertained to the eighth semi- 
division, or the last half-time of the Fourth age. In 
Diagram 4, however, two generations more (Lamech 
and Noah) are taken up, both of which carry time 
down to or about to the Deluge of Noah, — the Deluge 
being significant of the destruction of the world ; 
hence Methuselah, Lamech, and Noah shadow three 
divisions in the last half of the Fourth age. 

The ten generations thus indicated point to the ten 
epochs into which time is divided : two pertaining to 
the First age, two to the Second age, two to the Third 
age, and four to the Fourth. These ten generations, 
therefore, indicate and shadow the Decade- System of 
Chronology that pertains to the Four Ages of Man, 
and by which the numerals of the Scriptures become 
comprehensive as adjuncts in the elucidation of scrip- 
tural records otherwise. 

In Diagram 4, spaces a, a indicate the Four Ages 
of Man ; b, b indicate .the ten generations of the fourth 
Adam in their pertainings to the ten divisions of time; 
c, c, through the years from father to son, indicate and 



72 INDICATIONS OF THE BOOK OF GENESIS, 



Gen, V, 4-29, considered as allegory, 
DIAGRAM 4. 

THE BOUNDS OF TIME (see LeV. XXVii. 1-8) THROUGH 
THE FEMAIiE. 



? ^ 



9 K> > 




Beginning of Time. 
Pre-Euphratic Era. 

Adam to Seth, 130 years. 



Seth to Enos, 105 years. 
Enos to Cainan, 90 years. 

Cainan to Mahalaleel, 70 years. 

Mahalaleel to Jared, 65 years. 

Jared to Enocli, 162 years. 

Enoch to Methuselah, 65 years. 

Methuselah to Lamech, 187 years. 
Lamech to Noah, 182 years. 

Noah. Era of Destruction. 
End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 73 

shadow^ in the aggregate, the overlap of races pertain- 
ing to the Four Ages ; from which the bounds of time 
may be approximated as through the female. 

Wherefore, the sum of the shadowed overlaps (see 
Diagram 4, spaces c, c) is one thousand and fifty-six ; 
the sum of the years shadowing the longevity of the 
Four Ages through the male (see Diagram 3, spaces c, c) 
is six thousand eight hundred and forty-eight ; the com- 
bined years of the Four Ages through the male (see 
Diagram 3, spaces h, h) are forty thousand three hun- 
dred and forty-eight years ; hence, by simple proportion, 
the combined years of the overlaps as approximations 
are six thousand two hundred and twenty-two, — that is, 
as 6848 : 1056 : : 40,348 : 6222, or to the approximate 
overlaps, including the Pre-Euphratic Era, which, when 
taken from the limits through the male, will leave (see 
Diagram 4, spaces/,/) thirty-four thousand one hun- 
dred and twenty-six years as an approximation of the 
bounds of time through the female from the creation of 
the Euphratic race unto the end of time, — thus corre- 
sponding very closely (see Diagram 4, spaces 6, e) with 
the bounds as set according to the numbering of the 
children of Israel. The Decade System of Chronology 
now becomes an exponent of, and is identified with, the 
bounds of time as set according to the number of the 
children of Israel. 

In Diagram 5, a, a indicate the Four Ages ; 6, b 
indicate the ten generations of Adam through Seth ; 
c, c indicate the ten divisions of time by the Decade 
System. 

By the Decade System, Enoch, the seventh gener- 
ation, shadows the seventh semidivision of the Four 



74 INDICATIONS OF THE BOOK OF GENESIS, 

Oen, V. 4-29, considered as allegory, 
DIAGRAM 5. 

THE GENERATIONS OF ADAM THROUGH SETH. 

Beginning of Time. 

\i 

Dividing in the midst of the First age. 



Jb !^1 



m 



yh 



^n\ 



H ^ 



Dividing in the midst of the Second age. 



Dividing in the midst of the Third age. 



Elijah the prophet, the Fulfilling Power of the Infinite 
Majesty, ascended (see II. Kings ii.) into heaven. 

Ascension of the Messiah. Dividing of the Fourth age. 



End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 75 

Ages ; wherefore his history becomes allegory pertain- 
ing to the first half of the Fourth age; hence, of 
each of Enoch's immediate progenitors it is stated, 
when he had fulfilled his days, " And he died," but 
of Enoch it is said, " And he was not ; for God took 
him/' What is meant by this expression? The 
answer seems to be given in II. Kings ii. 9-11, by which 
the prophet Elijah, when he was ^Haken," visibly 
ascended into heaven ; therefore this event is an indica- 
tion that, when Enoch was taken, he also ascended into 
heaven. 

If the ten generations of Adam are representative 
of the Four Ages of Man, or, rather, of their ten chief 
divisions by the Decade System, then the ascension of 
Enoch indicates that the seventh semidi vision, or half- 
time, will witness a similar event, which was fulfilled 
when our Lord and Saviour Jesus Christ — the Man 
who was begotten in the beginning, the Man for whom 
a body was prepared suitable for the involved labors, 
the Man who was commanded to subdue the earth and 
to have dominion over all things — ascended into heaven 
at the dividing of the Pisonic or Fourth age. 

Thus by Lamech, the seventh from Adam through 
Cain (see Diagram 2), the Adversary, the slayer, is in- 
dicated, and by Enoch, who was the seventh from Adam 
through Seth, the Messiah, the Redeemer, is indicated, 
— ^that is, conditions in the history of each appertaining 
to the seventh semidivision of the four Times or Ages 
are indicated or typified. 

According to the genealogy Enoch begat Methuselah, 
and Methuselah begat Lamech, and Lamech begat 
Noah. Of Noah, Lamech said, " This same shall com- 



76 INDICATIONS OF THE BOOK OF GENESIS. 

fort US concerning our work and toil of our hands, be- 
cause of the ground which the Lord hath cursed." 

The work and toil here indicated evidently relate to 
the labors of man of the Fourth age as an instrumen- 
tality in the overthrow of Evil, man having been called 
according to a purpose. Moses seems fully to under- 
stand the importance and magnitude of the calling of 
man when he says (Ps. xc. 17), ^^ And let the beauty 
of the Lord our God be upon us : and establish thou 
the work of our hands upon us ; yea, the work of our 
hands establish thou it." 

The prophecy of Lamech, in regard to Noah, was 
fulfilled in the after-history of Noah ; for he, through 
his righteousness, together with his family, became the 
escaping remnant of the whole human family thus far 
called into existence. The history of Noah, as allegory 
(see Diagram 5), may also, by the Decade System, have 
a bearing on the final epoch of time. 

V. 32. ^' And Noah was five hundred years old : and 
Noah begat Shem, Ham, and Japheth." 

This verse closes one general line of history. Among 
the positions set forth is one involving the creation of 
four independent consecutive races of men ; each race 
appertaining to a time or age, and of which the Pisonic 
or Pale race — the race of to-day — is the fourth and last; 
the whole four being typified (see Diagram 1) by the 
four divisions of the river of Eden. 

VI. 1-4. '' And it came to pass, when men began to 
multiply on the face of the earth, and daughters were 
born unto them, 

" That the sons of God saw the daurfiters of men 



INDICATIONS OF THE BOOK OF GENESIS. 77 

that they were fair ; and they took them wives of all 
which they chose. 

"And the Lord said, My Spirit shall not always 
strive with man, for that he also is flesh : yet his days 
shall be a hundred and twenty years. 

" There were giants in the earth in those days ; and 
also after that, when the sons of God came in unto the 
daughters of men, and they bare children to them, the 
same became mighty men which were of old, men of 
renown.^^ 

From these verses it is clearly evident that men were 
multiplied in the earth, and that daughters were born 
unto them. The men spoken of here, doubtless, are 
those of the Pisonic age ; but who are the sons of God, 
that they should override man and, at their option, take 
his daughters for their wives ? It seems manifest by 
the text that they are aggressive in their spirit, and do 
not hesitate to appropriate to themselves any of the 
daughters of men who may suit their fancies, irrespec- 
tive either of right or of wrong. Such a condition indi- 
cates creatures devoid of conscience ; creatures which 
give way to impulse ; creatures which acknowledge no 
restraining influence over their thoughts and actions. 
Man, apparently, is powerless to defend himself from 
them, and he submits to the evils which he cannot avert. 

By the text the Lord said, "My Spirit shall not 
always strive with man, for that he also is flesh.^^ Who 
is it that shows the aggressive evil spirit, that the Lord 
should proclaim this ? the men who peacefully seek to 
increase and multiply or the sons of God? The sons 
of God, certainly. Then it follows that the strength of 
the text applies to them, and that the Spirit shall not 

7* 



78 INDICATIONS OF THE BOOK OF GENESIS. 

always strive with them, for they also are flesh ; and if 
flesh, then they are men also. If they also are* men, 
why should they be separately classed from the sons of 
Adam? It is because they are of another race, the 
fruit of another creation of men, even as expressed by 
the figure of the river of Eden and its four branches. 
What are their characteristics ? "the text stated, ^' There 
were giants in the earth in those days ; and also after 
that, when the sons of God came in unto the daugh- 
ters of men, and they bare children to them, the same 
became mighty men which were of old, men of renown.^' 
Here, then, gigantic beings are disclosed, some existing 
before the sons of God, and some existing after that, 
when the sons of God came in unto the daughters of 
men. It is most probable, by the text, by Num. xiii., 
and by Deut. ii., that the sons of God were a race of 
giants existing in the age immediately preceding that 
of the fourth Adam, which would identify them with 
the Gihonic or Black race, and that the giants which 
existed before them belonged to the Hiddekelic or Red 
race of men. 

The wickedness of the sons of God became so great 
—which they undoubtedly transferred to the new-born, 
although fallen, race of Adam — that the Lord said, 
^^ Yet his days shall be a hundred and twenty years.^' 
This short period of time, therefore, limits their exist- 
ence on the earth as a nation, and when it shall run 
out they will have ceased to exist as a nation. The 
sentence above quoted is prophetic of an almost uni- 
versal destruction and sweeping away of the people by 
^some powerful agent or element. 

VI. 5-8. "And God saw that the wickedness of 



INDICATIONS OF THE BOOK OF GENESIS. 79 

man was great in the earth, and that every imagina- 
tion of the thoughts of his heart was only evil contin- 
ually. 

'' And it repented the Lord that he had made man 
on the earth, and it grieved him at his heart. 

" And the Lord said, I will destroy man whom I 
have created from the face of the earth ; both man, and 
beast, and the creeping thing, and the fowls of the air ; 
for it repenteth me that I have made them. 

" But Noah found grace in the eyes of the Lord.^^ 

From these verses it will be seen that not only the 
sons of God were extremely wicked, but that evil had 
extended throughout the whole human family. Noah, 
however, found grace in the sight of the Lord ; for the 
text states, " Noah was a just man and perfect in his 
generations, and Noah walked with God»^^ 

VL 13. "And God said unto Noah, The end of all 
flesh is come before me; for the earth is filled with 
violence through them ; and, behold, I will destroy 
them with the earth.^^ 

This verse reiterates the determination of the Lord 
to destroy all flesh with the earth. Noah, therefore (see 
context), is commanded to make an ark suitable as a 
place of safety from the threatened destruction. 

VL 14-16. "Make thee an ark of gopher wood; 
rooms shalt thou make in the ark, and shalt pitch it 
within and without with pitch. 

"And this is the fashion which thou shalt make it 
of: The length of the ark shall be three hundred cubits, 
the breadth of it fifty cubits, and the height of it thirty 
cubits. 

" A window shalt thou make to the ark, and in a 



80 INDICATIONS OF THE BOOK OF GENESIS. 

cubit shalt thou finish it above ; and the door of the 
ark shalt thou set in the side thereof; with lower, sec- 
ond, and third stoiHes shalt thou make it/^ 

DIAGBAM 6. 

NOAH^S ABK. 

SCO 




Longitudinal section. 



Cross section of 
middle body at 
a, and of after 
body at 5. 



The height of the ark is thirty cubits, and the length 
is three hundred cubits, from which (see sketch of 
longitudinal section) just ten spaces or rooms thirty 
cubits square find place. These ten rooms shadow, in 
all probability, the same magnitudes as the ten cur- 
tains of the tabernacle of the congregation (see Ex. 
xxvi. 1). The breadth of the ark is fifty cubits; 
wherefore, by allowing an approach to symmetry, 
and by a consideration of recognized curvature, a 
decreased breadth at both stem and stern will fol- 
low as a natural sequence. This decrease doubtless 
is limited (see I. Kings vi. 19-20; Ezek. xli. 4) to 
thirty cubits, whereby a room thirty cubits in length, 
thirty cubits in breadth, and thirty cubits in height be- 
comes established in the after part of the ark. If, 
however, the floors be extended through this room, 
then the topmost space in longitudinal section would 
be thirty cubits long and ten cubits high, thus corre- 
sponding with the dimensions of the tabernacle of the 
congregation (see Ex. xxvi. 15-20) that Moses was 
commanded to make, whereby a holy place of twenty 



INDICATIONS OF THE BOOK OF GENESIS, gl 

cubits and a most holy place of ten cubits could find 
place (see Diagram 6, at d, e). 

The indication now manifests itself that this room 
shadows (see Rev. xxi. 9-16) Jerusalem, the Holy City, 
in which (see Rev. xxi. 23-27) the redeemed of the 
nations, clothed with robes of righteousness, shall walk 
in an emblazoning of celestial light, never more to be 
harmed by that which worketh abomination or maketli 
a lie. The ark (see vii. 13-16) also shadows a place 
of refuge for all flesh that (see vi. 20) they may be 
kept alive ; hence, by the ark as shadow, the creature 
world, irrespective of host, will live again (see viii. 
20, 21). 

The tenth room (see Diagrams 6, 7) indicates the 
era in which (see Rev. xx. 7-9) the fire from God out 
of heaven shall come down and envelop all things. 
When, however, this fearful ordeal shall prevail, the 
redeemed of the Lord will abide in safety ; for (see Rev. 
XX. 6) those who have died with Christ, who have risen 
with Christ, and who have reigned with Christ — Christ 
being the Messiah — shall not become subject to a second 
death, but the Lord (see Gen. vii. 16) will shut them 
in from all harm when the deluge of fire shall sweep 
the corrupt from existence. 

In Diagram 7, spaces a, a indicate the Four Ages ; 
6, b indicate the ten divisions of the Four Ages by the 
Decade System (see Diagrams 4, 5) ; c, c indicate the 
ten rooms into which the ark of Noah is divided ; 
hence, by the Decade System, the tenth room shadows 
the Era of Destruction, during which the overthrow 
of Evil will be confirmed forever, while Jerusalem, the 
Holy City, will be established forever. 



82 INDICATIONS OF THE BOOK OF GENESIS. 



Oen, vL 14-16, considered as allegory. 
DIAGRAM 7. 

THE ARK OF NOAH. 



'^ ? 



Beginning of Time. 

Creation of the First race (Adam's). 



Dividing in the midst of the First age. 



i'^r 



WW 



Creation of the Second race. 



Dividing in the midst of the Second age. 



Creation of the Third race. 



Dividing in the midst of the Third age. 



Creation of the Fourth race. 

Deluge of Noah. Destruction of the Third race. 



Dividing in the midst of the Fourth age. Crucifixion and 
absolute death of Jesus Christ the Messiah. 

The Thousand Years' Era. 

Tenth Room. Era of Destruction. 
End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. §3 

The three stories of the ark doubtless shadow the 
first three ages of man, or the three ages that existed 
prior to the Deluge of Noah. This indication is further 
pointed to by the proportion between the length and 
breadth of the ark, — viz., six to one, — whereby the first 
six semidivisions of the Four Ages by the Decade 
System (see Diagram 7) are indicated, or time from the 
beginning thereof down to the Deluge of Noah. 

The window made to the ark, and which was finished 
above in a cubit, probably was a suitable framework, 
constructed on the uppermost deck, one cubit high, 
comprehending both light and ventilation. 

The door in the side, doubtless, was located in the 
lower story, or the story that rested upon the ground, 
at the point c (see Diagram 6), so that when the door 
was closed, and the flood came, Noah (see vii. 16) 
was completely shut in by the Lord, and, until the 
waters abated from the earth, — the door being far below 
the surface of the water, — none could open it and live. 

From the conditions pertaining to the ark the indi- 
cation comes forth that the future welfare of the creature 
world is shadowed by the ark and its surroundings ; 
and if the future welfare of the creature world is thus 
shadowed, then, through Noah, the Priesthood of man 
is brought into notice, the Priesthood of man taking 
cognizance of the regeneration of the creature world 
(see also xviii. 1-10; Num. xxxi. 26-54; Ps. 1. 10- 
12). 

YL 17. "And, behold, I, even I, do bring a flood 
of waters upon the earth, to destroy all flesli, wherein 
is the breath of life, from under heaven ; and every 
thing that is in the earth shall die.^^ 



84 INDICATIONS OF THE BOOK OF GENESIS 

In this verse the decree is set forth that the people 
of the earth shall be destroyed by a flood ; from which 
it follows that the Gihonic race, or the sons of God, 
will be swept away in this manner. The days of this 
great race have about run out, and it is seen that they 
are extremely wicked, and have failed completely in 
their mission to subdue the earth, and to have dominion 
over it. The destruction of this people by the flood, 
or Deluge of Noah, is one of the indications whereby 
the age in which they lived may be known, so that 
their history, and the purposes for which they were 
called, might be made manifest. 

yil. 11-13. "In the six hundredth year of Noah's 
life, in the second month, the seventeenth day of the 
month, the same day were all the fountains of the great 
deep broken up, and the windows of heaven were 
opened. 

" And the rain was upon the earth forty days and 
forty nights. 

" In the selfsame day entered Noah, and Shem^ and 
Ham, and Japheth, the sons of Noah, and Noah's wife, 
and the three wives of his sons with them, into the 
ark.'' 

Tims, when the flood came, Noah and his family, 
consisting of eight persons, entered into the ark which 
he had built in obedience to the divine command; and 
of all human flesh they were the only ones who were 
saved alive. The huge race of giants, the sons of God, 
were swept away in the overwhelming Deluge, and with 
them the children of the fourth Adam who took part 
in the existing corruption and wickedness. The sous 



INDICATIONS OF THE BOOK OF GENESIS. g5 

of the fourth Adam were in their youth, but the sons 
of God, or the sons of the third Adam, were old, both 
in their years and their evil doings. To purge the 
earth from them and their abominations, the great 
Deluge was called forth as a destructive agent, while, 
from the days of Noah, a new order of things was to 
be established, and the manifest mission of the Fourth 
age developed in all its fulness. 

What is this mission ? It is the overthrow of Evil ; 
it is the overthrow of the Adversary; it is the subju- 
gation of the earth, and of every living thing that 
moves upon it. The command for this work was 
given in i. 28; but has the earth been subdued? but 
has the creeping thing been bruised and brought under 
foot ? No ; the prevailing wickedness and the relent- 
less tide of destruction which swept both man and 
beast from off the face of the earth become evidence 
of the strongest nature to show that the Serpent still 
roams unchecked and free, apparently triumphant in 
all his evil schemes. 

What precious things does the ark bear with it ? It 
is replied, " Noah, and Shem, and Ham, and Japheth, 
the sons of Noah, and Noah's wife, and the three 
wives of his sons with them/' But is this all? Does 
this enumeration sum up all the precious contents of 
the ark? By no means, when these souls are con- 
sidered as being simply Noah and his family. Then 
what does Noah and his family represent? They 
represent, and are representative of, the four races of 
men ; for in their veins run the blood of the White 
Man and the Red Man and the Black Man, as well 
as that of the Adam of the Fourth race ; therefore, 

8 



86 INDICATIONS OF THE BOOK OF GENESIS. 

from them these races will be redeveloped and made 
manifest again. 

Why should their redevelopment ensue ? It ensues 
because of the immutability of the Law of Generation, 
which Law is given in i. 24, " Let the earth bring forth 
the living creature after his kind/^ 

If redevelopment ensues through the transmission 
of blood, why should there be a transmission of blood ? 
It is that through the working of the great Law of 
Iniquity, the iniquity of the fathers may fall upon the 
children and upon the children's children to the fourth 
generation or age. If the sons of God — the race exist- 
ing before, and which was swept away by, the flood — 
had not intermarried with the daughters of Adam, how 
would their iniquity have been transmitted? It is 
perfectly evident that, by the Law, no way exists, or 
did exist, for such transmission other than by an 
escaping remnant ; therefore an escaping remnant was 
always provided for the transmission of the iniquity 
or debt of the human family, whether they were 
white or black, red or pale. 

Why should the iniquity be transmitted ? It is 
transmitted that the penalty attached to it may be paid. 
What is this penalty ? It is death. Why should not 
man pay the penalty of his own transgression ? Be- 
cause it would make his creation and calling useless ; 
for had Adam paid the penalty of his transgression the 
plan of redemption, as set forth in the Scriptures, 
would have been planned in vain. If the plan of 
redemption was developed before the calling of man, it 
becomes evident that man cannot, in himself, pay the 
penalty of his transgression, or Satan would triumph ; 



INDICATIONS OF THE BOOK OF GENESIS, 87 

for the man would be unable to return to life again ; 
hence the plan of redemption would be void, useless. 

The plan of redemption is evidence that the fall of 
man was foreseen, and it is also an evidence that man 
shall not pay the penalty of his transgression, in his 
own person, simply as man; from which it follows 
that man was called for some purpose outside of him- 
self, that he was called as an instrumentality in some 
great work. 

If man does not pay the penalty of his transgression, 
what becomes of the Law which says, ^^ For in the day 
that thou eatest thereof thou shalt surely die"? Is 
this made void that the plan of redemption may be 
full? No; for by the precedent established in the 
formation of the woman (see Gen. ii. 21-23; II. Cor. 
xi. 8) it is possible for one to come in the flesh of man, 
and to assume the iniquity of man by the operation of 
the Law governing the transmission of iniquity, that 
he may pay the penalty thereof. The one who will 
accomplish this great task is the only begotten Son ; he, 
through his perfection, has no sin of his own, and, if 
he lays down his life for others that they may go free, 
it is evident that he has the perfect right to take it up 
again free from all blemish ; therefore the transmission 
of iniquity from father to son is a matter of vital im- 
portance. Hence, upon Noah and his sons, and upon 
their four wives, rests the iniquity of all the preceding 
races or generations of men ; for they only are the 
remnant escaping from the flood ; from which it fol- 
lows that the ark bears with it a priceless treasure-list, 
in which the names of those slumbering in the dark 
valley are enrolled. 



88 INDICATIONS OF THE BOOK OF GENESIS. 

VIII. 13-16. "And it came to pass in the six 
hundredth and first year, in the first month, the first 
day of the month, the waters were dried up from off 
the earth : and Noah removed the covering of the ark, 
and looked, and, behold, the face of the ground was 
dry. 

" And in the second month, on the seven and twen- 
tieth day of the month, was the earth dried. 

"And God spake unto Noah, saying, 

" Go forth of the ark, thou, and thy wife, and thy 
sons, and thy sons^ wives with thee.^^ 

From these verses it will be seen that within one 
year, according to the years of a hireling, the great 
Gihonic race (see vi. 1, 2) was swept away by the 
Deluge. The prophet Isaiah, in taking up the history 
of this age, says, with reference to this event (Isa. 
xxi. 16, 17), "For thus hath the Lord said unto me. 
Within a year, according to the years of a hireling, 
and all the glory of Kedar shall fail : 

"And the residue of the number of archers, the 
mighty men of the children of Kedar, shall be dimin- 
ished: for the Lord God of Israel hath spoken i^." 

Such is the decree revealed by the prophet concern- 
ing the children of the Black race. History indicating 
some of their manners and customs, and relations re- 
garding their destruction, are given in Isa. ii. 6-21 ; 
Jer. vii. ; Eze. xiii. 1-16 ; Dan. viii., ix. 26 ; Eev. viii. 
10, 11 ; all of which confirm the great wickedness of 
this people, and their destruction by the flood or 
Deluge of Noah. 

IX. 1. "And God blessed Noah and his sons, and 



INDICATIONS OF THE BOOK OF GENESIS. 89 

said unto them, Be fruitful, and multiply, and replenish 
the earth.'^ 

Here Noah and his sons are commanded to replenish 
the earth. From the previous history it is evident 
enough that, by the blessing of God, Noah and his 
sons can replenish the earthy because the people of the 
earth otherwise have been swept away. If such is the 
clear and untrammelled meaning of the command to 
replenish the earth in the days of Noah, why should 
not the same clear and untrammelled meaning be given 
to the command as set forth in i. 28, where the man 
created male and female were commanded to replenish 
the earth ? The meanings are the same, and it becomes 
evident from the Scriptures that more races of men than 
one were created ; therefore, the plain, straightforward, 
unstrained meaning of the word to replenish is to re- 
stock, to refill, to repeople ; and if so, then a race of 
men must have passed away before the command was 
issued to the male and female as given in i. 28. The 
command to Noah indicates this conclusion in a very 
pointed manner ; but if the indication be wrong, then 
confusion of terms is likely to arise among the records. 

IX. 3, 4. *^ Every moving thing that liveth shall be 
meat for you ; even as the green herb have I given you 
all things. 

" But flesh with the life thereof, which is the blood 
thereof, shall ye not eat.^^ 

These verses indicate that the flesh of animals was 
not given man for food until after the Deluge ; from 
which it follows that man at the first was prohibited 
from eating animal food ; yet the coats of skins with 
which Adam and Eve were clothed while yet in the 

8* 



90 INDICATIONS OF THE BOOK OF GENESIS. 

garden of Ederi were evidence that they had slain the 
animals. Now, although the flesh of every living thing 
that moveth is given man for meat, he is forbidden to 
eat of the blood, for the blood is the life thereof; there- 
fore man is sinless if he eats of the flesh, but guilty if 
he partakes of the blood. The successful issue of the 
Priesthood of man appears to be involved in the gift to 
man of every moving thing that liveth for meat, whether 
such moving thing be animal or plant-life. 

IX. 5, 6. " And surely your blood of your lives will 
I require : at the hand of every beast will I require it, 
and at the hand of man ; at the hand of every man's 
brother will I require the life of man. 

"Whoso sheddeth man's blood, by man shall his 
blood be shed : for in the image of God made he man." 

If God requires the blood of the animal (see verses 
3, 4) at the hand of the man who partakes of it, the 
indication becomes evident that God will surely require 
the blood of man at the hand of him who is guilty of 
it, be he beast or man. Why ? It is because man was 
made in the image of God. Who was the man that 
was made in the image of God ? He was the Son for 
whom a body was prepared. Who was the beast? He 
was the Serpent ; therefore, " Whoso sheddeth man's 
blood, by man shall his blood be shed." Such is the 
penalty attached to the one shedding the blood of the 
man who was created in the image of God. 

But as for Noah, it is said in the context, " And you, 
be ye fruitful, and multiply; bring forth abundantly 
in the earth, and multiply therein." 

IX. 8-17. "And God spake unto Noah, and to his 
sons with him, saying. 



INDICATIONS OF THE BOOK OF GENESIS. 91 

" And I, behold, I establish my covenant with you, 
and with your seed after you ; 

" And with every living creature that is with you, 
of the fowl, of the cattle, and of every beast of the 
earth with you ; from all that go out of the ark, to 
every beast of the earth. 

" And I will establish my covenant with you ; 
neither shall all flesh be cut oflFany more by the waters 
of a flood ; neither shall there any more be a flood to 
destroy the earth. 

^' And God said. This is the token of the covenant 
which I make between me and you, and every living 
creature that is with you, for perpetual generations : 

" I do set my bow in the cloud, and it shall be for a 
token of a covenant between me and the earth. 

" And it shall come to pass, when I bring a cloud 
over the earth, that the bow shall be seen in the 
cloud : 

" And I will remember my covenant, which is be- 
tween me and you and every living creature of all flesh ; 
and the waters shall no more become a flood to destroy 
all flesh. 

" And the bow shall be in the cloud ; and I will look 
upon it, that I may remember the everlasting covenatit 
between God and every living creature of all flesh that 
is upon the earth. 

" And God said unto Noah, This is the token of the 
covenant, which I have established between me and all 
flesh that is upon the earth. ^^ 

In Diagram 8, spaces a, a indicate the Four Ages; 
6, 6 indicate the ten divisions of the Four Ages by the 
Decade System ; c, c indicate the first seven semidi- 



92 INDICATIONS OF THE BOOK OF GENESIS. 



Gen. ix, 8-17, considered as allegory, 

DIAGBAM 8. 

god's covenant and token made with the LIVINa 

CREATURE. 



r>k^ 



m 



Beginning of Time. 



Dividing in the midst of the First age. 



Dividing in the midst of the Second age. 



Dividing in the midst of the Third age. 



Dividing in the midst of the Fourth age. Crucifix- 
ion and absolute death of Jesus Christ the Messiah. 



End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 93 

visions of the Four Ages as allegorically represented by 
the seven colors of the bow in the cloud. 

The bow in the cloud — in all probability the rain- 
bow — is given to Noah by the Lord as a token of his 
covenant made with '' every living creature of all 
flesh.'' The token thus given carries with it a me- 
morial of the first seven semidivisions of the Four 
Ages to which (see Rev. ii., iii.) great charges and 
promises were made. 

Now, although the creature hosts that existed during 
these ages disappeared from the scene, it must be re- 
membered that as, in the day of Moses, the God of 
Abraham was the God of the living, so, in the day of 
Noah, the God of Noah is the God of the living ; hence 
the disappearance of myriads of creatures from natural 
life is, by the Scriptures, no sure indication of absolute 
death. 

If, then, the creature that has shaken oflF the earthy 
mould still lives, and if the God of Noah is the God of 
the living, then the covenant made between the Lord 
and the living creature will include those of the past 
as well as those of the future of Noah ; for the living 
creature is indicated irrespective of age and irrespective 
of host. 

The bow in the cloud is a token to Noah, and a 
memorial to the Lord ; hence, by the Decade System 
(see Diagram 8), the seven colors pertaining to this 
token and memorial indicate the first seven semidivisions 
of the Four Ages, at the end of which the Messiah 
arose from the dead, bearing with him to a land of 
safety the participants of the covenant made between 
God and the living creature of all flesh. 



94 INDICATIONS OF THE BOOK OF GENESIS. 

Who or what is the living creature of all flesh? 
Paul states (I. Cor. xv. 39-42), " All flesh is not the 
same flesh : but there is one kind of flesh of men, an- 
other flesh of beasts, another of fishes, and another of 
birds. ... 

" So also is the resurrection of the dead.'^ 

IX. 18-27. '' And the sons of Noah, that went forth 
of the ark, were Shem, and Ham, and Japheth : and 
Ham is the father of Canaan. 

" These are the three sons of Noah : and of them was 
the whole earth overspread. 

^VAnd Noah began to be sl husbandman, and he 
planted a vineyard : 

" And he drank of the wine, and was drunken ; and 
he was uncovered within his tent. 

" And Ham, the father of Canaan, saw the naked- 
ness of his father, and told his two brethren without. 

" And Shem and Japheth took a garment, and laid it 
upon both their shoulders, and went backward, and 
covered the nakedness of their father; and their 
faces were backward, and they saw not their father's 
nakedness. 

** And Noah awoke from his wine, and knew what 
his younger son had done unto him. 

^' And he said. Cursed be Canaan j a servant of ser- 
vants shall he be unto his brethren. 

" And he said. Blessed be the Lord God of Shem ; 
and Canaan shall be his servant. 

"God shall enlarge Japheth, and he shall dwell in 
the tents of Shem ; and Canaan shall be his servant.^' 

The simple history given here is an allegory, both 
retrospective and prophetic. After the first transgres- 



INDICATIONS OF THE BOOK OF GENESIS. 95 

sion God covered the nakedness of Adam with a coat 
of skins; and, by the Law governing iniquity, the 
iniquity of Adam and the succeeding generations was 
transmitted until it fell upon Noah. When, therefore, 
Noah lay uncovered in his tent, what does Ham, the 
father of Canaan, see? Nothing more than his father 
slumbering under the influence of wine? or does he 
look back through years of transgression with a compre- 
hension of what his father really represents ? The latter, 
with scarcely a doubt. Then the nakedness of Noah 
indicates sin and transgression. What is to become of 
it ? The condition of Noah simply as man is con- 
vincing proof that, although he was called righteous 
in his generations, he is unable to fulfil the mission of 
man and subdue the earth. 

The text states that neither Shem nor Japheth saw 
the nakedness of their father ; therefore it follows from 
the figure that Ham, through Canaan his son, is chosen 
for some especial part in the work for the subjugation 
of the evil kingdom. 

When Noah awoke from his wine, what did he say ? 
for he knew that his second son had discovered his 
nakedness. He said, '^ Cursed be Canaan ; a servant 
of servants shall he be unto his brethren.'^ Why 
should Canaan be cursed for the fault of his father ? 
or why should he be cursed above his brothers for the 
fault of his father ? Under the veil it becomes evident 
that, of the sons of Ham, Canaan is chosen as a special 
instrumentality in the overthrow of Evil, and in work 
unfolding from the great Plan of Redemption. 

What more did Noah say ? He said, ^' Blessed be 
the Lord God of Shem ; and Canaan shall be his ser- 



96 INDICATIONS OF THE BOOK OF GENESIS, 

vant/' Here, by the prophecy, Canaan shall be the 
servant of the Lord God, which certainly betokens 
especial mission. 

What further did Noah say ? He said, ^^ God shall 
enlarge Japheth, and he shall dwell in the tents of 
Shem ; and Canaan shall be his servant/^ Here again 
Canaan shall be God's servant; but why should 
Japheth, whom God shall enlarge, dwell in the tents 
of Shem ? the eldest with the youngest ? The prophecy 
seems to carry with it the conviction that through Shem 
also much work shall be accomplished or shadowed ; 
therefore through Ham, or Canaan, evil will be made 
manifest, and through Shem righteousness will shine 
forth. 

The allegory also indicates the magnitudes of the 
river of Eden, — that is, as the river of Eden represents 
man, and as its four streams indicate the Four Ages, so 
Noah represents man ; and his four descendants, Ja- 
pheth. Ham, Shem, and Canaan, also pertain to the Four 
Ages, three of which existed before the flood. By the 
descent of blood and characteristics, Japheth, the elder, 
would surely dwell in the tents of Shem. 

In Diagram 9, a, a indicate the Four Ages; b, b 
indicate the allegorical representatives of the Four 
Ages; c, c indicate the pertaining of Canaan to the 
Pisonic or Fourth age. 

By Diagram 9, Noah shadows the First age, Ja- 
pheth shadows the Second age, Ham shadows the 
Third age, Shem shadows the Fourth age. Canaan 
also shadows the Fourth age, or the earth in the 
Fourth age. 

From these positions the descent of iniquity from 



INDICATIONS OF THE BOOK OF GENESIS. 97 



Gen, ix, 18-27, considered as allegory. 
DIAGRAM 9. 

THE DERELICTION OF NOAH, AND HAM'S VISION. 



Beginning of Time. 

Creation and fall of the First race (Adam's). 



Creation of the Second race. 

Overlap and intermarriage of the First and Second 

races. 
Destruction of the First race. 



Creation of the Third race. 

Overlap and intermarriage of the Second and Third 

races. 
Destruction of the Second race. 



Creation of the Fourth race. 
' Overlap and intermarriage of the Third and Fourth 
races. • 

Deluge of Noah. Destruction of the Third race. 

Advent of the Messiah as the Son of man. 

Dividing of the Fourth age into two equal parts (see 
Gen. XV. 9). 

The Judgmental Era. 1 Canaan, as the servant of 
TheiThousand Years' Era. > the Lord, shall be a servant 
The Era of Destruction. J of servants to his brethren. 

End of Time. 



98 INDICATIONS OF THE BOOK OF GENESIS. 

father to son unto the fourth generation is readily com- 
prehended, and also that, in the fourth generation, the 
dereliction of Noah through Shem — Shem shadowing 
the wonderful period in or during which the labors of 
the Messiah in the flesh were manifested — will be 
hidden from view. 

Japheth, however, as well as Shem, bore the garment 
wherewith the nakedness of Noah was covered ; hence 
the indication arises that, inasmuch as Japheth shadows 
the Second age, the Second age also was instrumen- 
tality brought forth that sin and transgression might 
be covered. By the text the Priesthood of man is yet 
again brought into notice; for this labor of Japheth 
points to transgression back of Shem and back of 
Japheth, as indicated in verse 23, even to the very be- 
ginning of time. 

Canaan, by Diagram 9, shadows the Fourth age; 
the last half of the Fourth age brings with it the end 
of time ; hence, inasmuch as in the last half the fulness 
of offence shall abound, judgment shall be rendered, 
and the kingdom of Evil shall be overthrown forever, 
so Canaan shall be a servant of the Lord God of Shem ; 
he shall be a servant of servants to his brethren ; while 
the curse pertaining to him^ind shadowed through him 
will be rendered against the enemies of the Lord in the 
Era of Destruction. 

In the simple history which follows it will be found 
that Canaan was prosperous and begat a large family ; 
and that they settled a tract of country of which they 
retained possession for hundreds of years ; which is 
confirmative evidence that the curse of Canaan becomes 
or shadows a portion of the burden of the Fourth age. 



INDICATIONS OF THE BOOK OF GENESIS. 99 

X. 4, 5. '' And the sons of Javan ; Elishah, and 
Tarshish, Kittim^ and Dodanim. 

" By these were the isles of the Gentiles divided in 
their lauds; every one after his tongue, after their 
families, in their nations/^ 

The sons of Javan are the descendants of Japheth 
the elder ; but who are the Gentiles spoken of in the 
text ? They evidently relate to the sons of God or the 
people of the Third race, which were destroyed in the 
great Deluge; from which it follows that, as simple 
history, the descendants of Noah took possession of 
many of their cities and occupied their dwellings, thus 
making among themselves a fair and amicable division 
of their lands and improvements. Figuratively, the 
'' isles of the Gentiles" indicate the great host which 
fell before the creation and calling of man ; wherefore 
the genealogy of Noah through Japheth indicates rela- 
tions between the First age of man and hosts that 
existed before man of Adam^s race was created. 

X. 8-12. " And Gush berat Nimrod : he beojan to be 
a mighty one in the earth. 

" He was a mighty hunter before the Lord : where- 
fore it is said. Even as Nimrod the mighty hunter before 
the Lord. 

"And the beginning of his kingdom was Babel, and 
Erech, and Accad, and Calneh, in the land of Shinar. 

" Out of that land went forth Asshur, and builded 
Nineveh, and the city Rehoboth, and Calah, 

" And Resen between Nineveh and Calah : the same 
is a great city." 

Nimrod, a descendant of Ham, it is stated, was a 
mighty hunter, and also that he was the possessor of a 



100 INDICATIONS OF THE BOOK OF GENESIS, 

kingdom, the beginning of which was Babel, and Ereeh, 
and Accad, and Calneh; but who was the Asshur 
that builded Nineveh ? The indications are that Asshur 
pertains to the Gihonic age, and that his cities were 
built in that age. It seems scarcely probable that Nim- 
rod would permit the establishment of a kingdom in 
close proximity to his own, sufficiently powerful to over- 
whelm him at their will, — more especially, he would not 
have permitted it to rise and develop in his own land 
could he have prevented it ; and of his power there is 
but little doubt, since, by the text, he was a mighty one 
in the earth. Indications, however, point to Nimrod 
as pertaining to the Second age, and to Asshur as shad- 
owing the Third ; wherefore, as allegory, the beginning 
of Nimrod's kingdom really was Babel (see xi. 1-9 ; 
Isa. iii. 25, 26), which he captured from the people of 
the First age. 

Balaam, in his parable (see Num. xxiv. 22-24), indi- 
cates that Asshur pertains to the Third or Gihonic age ; 
while, by the history of Nineveh (see Jonah iii.), the 
indications seem clearly to relate to the Gihonic age; 
for, by the three days' journey, the three ages are indi- 
cated during which the blood, characteristics, and in- 
iquity of the three great races are transmitted ; also by the 
forty days during which Nineveh shall be overthrown, 
the forty days of the Deluge are indicated. Also the 
fast that was proclaimed, and which applied to man and 
beast, flock and herd, indicates that both man and beast, 
both flock and herd, would be overwhelmed by the 
threatened destruction, should it come. Now, although 
this people repented, yet, eventually, they were over- 
thrown by the Deluge of Noah, as already stated ; hence 



INDICATIONS OF THE BOOK OF GENESIS. 101 

it is highly probable that Nineveh was built by the Gi- 
hons or sons of God before the flood ; wherefore the 
genealogy of Noah through Ham indicates relations 
pertaining to both the Second and Third ages of man. 

X. 21-25. " Unto Shem also, the father of all the 
children of Eber, the brother of Japheth the elder, 
even to him were children born. 

" The children of Shem ; Elam, and Asshur, and 
Arphaxad, and Lud, and Aram. 

" And the children of Aram ; Uz, and Hul, and 
Gether, and Mash. 

" And Arphaxad begat Salah ; and Salah begat Eber. 

*^ And unto Eber were born two sons : the name of 
one was Peleg ; for in his days was the earth divided ; 
and his brother's name was Joktan.'' 

Who is Eber, or whom does Eber represent ? As, 
under the veil, Asshur pertained to the Third or Gi- 
honic age, so Eber pertains to the Fourth or Pisonic 
age ; hence, by the iexi, Shem becomes, as it were, the 
father of all the children of the Fourth age ; for, by the 
prophecy of Noah, Japheth, who was the elder, shall 
dwell in the tents of Shem. Again, as Balaam, in his 
parable, gave an indication that Asshur pertained to ' 
the Third age, so the same prophet indicates (see 
Num. xxiv. 24) that Eber pertains to the Fourth age. 
' If Japheth the elder shall dwell in the tents of Shem, 
and if Shem is the father of all the children of Eber, 
then by the allegory (see Diagram 10) Sliem, Arphaxad, 
Salah and Eber, become emblematic of the Four Ages 
of Man ; Eber being the fourth and last. Eber's two 
sons, therefore, indicate the dividing of the Fourth age 
or time into its two epochs, which, being represented 

9* 



102 INDICATIONS OF THE BOOK OF GENESIS, 



Gen, X, 21-25, considered as allegory, 
DIAGRAM 10. 

SHEM AS A TYPICAL. FATHER OF NATIONS. 



Beginning of Time. 



First Grand Division of Time. 



Second Grand Division of Time. 



Third Grand Division of Time. 




Dividing in the midst of the Fourth age. 



End of Time. 



^ K) ^ 



INDICATIONS OF THE BOOK OF GENESIS. 103 

by the two sons^ are equal, the one with the other ; con- 
sequently (see Diagram 10) they represent the half- 
times of the Fourth age ; hence the genealogy of Noah 
through Sliem includes relations pertaining, through 
the Four Ages of Man, to the creature world. 

In Diagram 10, spaces a, a indicate the Four Ages ; 
6, h indicate four generations of Shem as pertaining to 
the Four Ages ; c, c indicate the Fourth age divided 
into two parts through Peleg and Joktan, two sons of 
Eber. 

Inspection of the diagram will show that Joktan 
pertains to the last half of the Fourth age, and, hence, 
through the operation of the Law of Iniquity, Joktan 
becomes representative of the whole House of Man, or 
of time from the beo:inuino; thereof; from which it 
follows that Joktan's children also may shadow and 
pertain to the Four Ages. 

X. 26-30. " And Joktan begat Almodad, and She- 
leph, and Hazarmaveth, and Jerah, 

'^ And Hadoram, and Uzal, and Diklah, 

" And Obal, and Abimael, and Slieba, 

" And Ophir, and Havilah, and Jobab : all these 
were the sons of Joktan. 

^^ And their dwelling was from Mesha, as thou goest 
unto Sephar, a mount of the east.^^ 
^ The dates are transferred from the page of Land- 
marks. 

In Diagram 11, spaces a, a indicate the Four Ages; 
6, b indicate thirteen divisions of time through the 
thirteen sons of Joktan ; c, c indicate numerically the 
divisions of time, twelve of which pertain to man of 
Adam's race and one to the Pre-Euphratic Era. 



104 INDICATIONS OF THE BOOK OF GENESIS. 

Gen. X, 26-30, considered as allegory. 
DIAGHAM 11. 

THE SONS OF JOKTAN. 



The Son begotten. Beginning of Time. 

Pre-Euphratic Era.— Almodad. 

Creation of the Euphratic or First race (Adam's). 

Second Epoch of Time.—Sheleph. 



Third Epoch of Time.— Hazarmaveth. 
Creation of the Hiddekelic or Second race. 

Destruction of the First race by volcanic eruption 

and earthquake. 
Fourth Epoch of Time.— Jerah. 



Fifth Epoch of Time.— Hadoram. 
Creation of the Gihonic or Third race. 
Destruction of the Second race by famine. 
Sixth Epoch of Time.— Uzal. 



Seventh Epoch of Time.— Diklah. 

Creation of the Pisonic or Fourth race. 

Eighth Epoch of Time.— Obal. 

Destruction of the Third race by the Deluge of Noah. 

Ninth Epoch of Time.— Abimael. 

Tenth Epoch of Time.— Sheba.— Messianic Epoch. 

Eleventh Epoch of Time.— Ophir.— Judgmental Era. 

Twelfth Epoch of Time.— Havilah.— Thousand Years' 

Era. 
Thirteenth Epoch of Time. — Jobab. — Era of Destruction. 
End of Time. 







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INDICATIONS OF THE BOOK OF GENESIS. IQo 

Reference to Diagram 11 shows that Joktan's thir- 
teen sons just fill the thirteen epochs into which time 
by one system (see II. Sam. viii. 16-18 ; I. Kings vii. 
1) is divided. 

These thirteen sons are assigned their respective 
positions in the order given in the text, commencing 
with Almodad and ending with Jobab ; while the in- 
dications of the correctness of their positions will be 
farther confirmed by the definitions of their names; 
hence Almodad, the first son of Joktan, by the order 
named, pertains to the Pre-Euphratic Era, or to the 
first division of time. 

Almodad is defined to mean '^ measures of God ;'^ 
therefore by the measures of God the Pre-Euphratic 
Era, or the era in which the Son was begotten that he 
might do the will of God (see Ps. xl. 6, 7 ; Lev. xxvii. 
1-8 ; Heb. x. 4-7 ; Rev. xii. 1-16), is brought to notice. 
In the beginning of this era, therefore, the Son was 
begotten that he might do the will of God, and, hence, 
to fulfil and bring to pass the measures of God for the 
overthrow of Evil, and for the establishment of a king- 
dom in which all thought and action will be righteous 
embodiments. 

Sheleph, the second son of Joktan, pertains to the 
second epoch of time. Sheleph is defined to mean " who 
draws out;^^ hence, by the definition, the instrumen- 
tality of man (see i. 28; Jud. xx. 32) in the warfare 
for the subjugation of Evil is indicated. 

Hazarmaveth, the third son of Joktan, pertains to 
the third epoch of time, or the last epoch of the Eu- 
phratic age, and is defined to mean " dwelling of 
death." 



106 INDICATIONS OF THE BOOK OF GENESIS. 

Man was called shortly after the inauguration of 
time to draw out (see Jud. xx. 31, 32) and subjugate 
Evil, but in this mission he made a complete failure, 
and was himself cast down by it. This casting down 
finally culminated in the destruction of the First race 
of men at the end of the second epoch of man (see 
Diagram 11) ; hence this epoch really becomes the 
dwelling of death, even as indicated by the meaning 
of Hazarmaveth. 

Jerah, the fourth son of Joktan, pertains to the 
fourth epoch of time, or to the first epoch of the 
Hiddekelic age, and, as a name, is defined to mean 
^' the moon or month.'^ 

The First race of men was swept away l)ecause of 
failure of mission, and another took its place. The bring- 
ing forth of this race, therefore, was like the bringing 
forth of a new moon in that the old moon had passed 
away. 

Hadoram, the fifth son of Joktan, pertains to the 
fifth epoch of time, and is defined to mean " their beauty, 
their power.^^ This epoch forms a portion of the 
Hiddekelic or Second age, the age which excelled (see 
Isa. iii. 1-5 ; Song of Sol. iv. 12, 13) in all the branches 
of literary and scientific attainment that give beauty 
and strength to a nation. 

Uzal, the sixth son of Joktan, pertains to the sixth 
epoch of time, or the first division of the Gihonic age. 
The meaning of this name, Uzal, doubtless will bear 
upon history connected -with the earlier days of the 
Gihonic age. 

Diklah, the seventh son of Joktan, pertains to the 
seventh epoch of time, or the second division of the 



INDICATIOSS OF THE BOOK OF GENESIS. IQ? 

Gilionic age. The meaning of Diklah, in all proba- 
bility, will also serve to indicate history connected with 
the Gihonic age. 

Obal, the eighth son of Joktan, pertains to the eighth 
epoch of time^ or the first subdivision of the Pisonic or 
Fourth age, and is defined to mean ^^inconvenience of 
old age.'^ Inasmuch, therefore, as the first subdivision 
of the Fourth age extends from the creation of the 
fourth Adam to the Deluge of Noah, and as the failure 
of the whole four races in their respective missions is 
indicated and established by the Delu2:e of Noah, so 
the old age of man of Adam's race becomes manifest in 
the epoch represented by Obal, the eighth son of 
Joktan. 

Abimael, the ninth son of Joktan, pertains to the 
ninth epoch of time, or to the second subdivision of the 
Fourth age. Abimael is defined to mean "a father 
sent from God.^^ This epoch or subdivision extends 
from the Deluge of Noah unto the advent of Mes- 
siah the Prince in the day of Abram. Abram, how- 
ever, was born about one hundred years before this 
advent took place ; wherefore (see xvii. 1-5 ; Josh. xxiv. 
2-4), inasmuch as Abram was chosen as an especial 
father of nations, so, through the meaning of Abimael, 
the identity of Abimael, as a son of Joktan, with the 
second subdivision of the Fourth age becomes strongly 
marked. 

Sheba, the tenth son of Joktan, pertains to the tenth 
epoch of time, or to the third subdivision of the Fourth 
age, and is defined to mean "captivity, conversion, 
old age.'' The third subdivision of the Fourth age 
extends from the advent of Messiah the Prince to the 



108 INDICATIONS OF THE BOOK OF GENESIS, 

cutting off of Messiah the Prince at the end of his 
ministry as Jesus Christ the revealed Redeemer. 

By the meaning of Sheba the old age of man is 
indicated, the general captivity of man is indicated, and 
the conversion of man is indicated : the conversion of 
man doubtless relating more particularly to the regen- 
eration of man that was inaugurated, through the priest- 
liood of Melchizedek, with the advent of Messiah the 
Prince in the day of Abram. The term *^ captivity'^ 
may also point to the captivity of the Messiah during 
this epoch (see xv. 13, 14). 

Ophir, the eleventh son of Joktan, pertains to the 
eleventh epoch of time, or to the fourth subdivision of 
the Fourth age, and is defined to mean ^^ ashes.^^ 

The fourth subdivision of the Fourth age extends 
from the cutting off of Messiah the Prince as Jesus 
Christ unto the Thousand Years' Era, during which 
day the unregenerated ashes of the departed will 
moulder into kindred dust. 

Havilah, the twelfth son of Joktan, pertains to the 
twelfth epoch of time, or to the fifth subdivision of the 
Fourth age. Havilah is defined to mean ^' that brings 
forth.'' 

The fifth subdivision extends from the Judgmental 
Era unto the Era of Destruction, and comprehends the 
Thousand Years' Era ; hence the epoch indicated by 
Havilah, the son of Joktan, is the epoch in which the 
great fruits of the labors of Messiah the Prince are 
brought forth, and which participate with him in the 
wonders of his glorious reign of a thousand years. 

Jobab, the thirteenth son of Joktan, pertains to the 
thirteenth epoch of time, or to the sixth and last sub- 



INDICATIONS OF THE BOOK OF GENESIS. 109 

division of the Fourth age, that constitutes the Era 
of Destruction. The meaning of Jobab probably will 
point to some marked event or condition pertaining 
to the epoch or subdivision which he represents or 
shadows. 

Thus through the thirteen sons of Joktan the thirteen 
chief divisions of time are indicated ; hence, inasmuch 
as (see Diagram 10, spaces c, c) the iniquity of the 
House of Man rested upon Joktan, so, by Diagram 11, 
through Joktan's children, in their pertainings to time, 
Joktan's burden reverts to and becomes identified with 
its original possessors. 

XI. 1-9. "And the whole earth was of one lan- 
guage, and of one speech. 

"Audit came to pass, as they journeyed from the 
east, that they found a plain in the land of Shinar ; and 
they dwelt there. 

" And they said one to another. Go to, let us make 
brick, and burn them thoroughly. And they had brick 
for stone, and slime had they for mortar. 

" And they said. Go to, let us build us a city, and a 
tower, whose top may reach unto heaven ; and let us 
make us a name, lest we be scattered abroad upon the 
face of the whole earth. 

" And the Lord came down to see the city and the 
tower, which the children of men builded. 

" And the Lord said. Behold, the people is one, and 
they have all one language ; and this they begin to do : 
and now nothing will be restrained from them, which 
they have imagined to do. 

" Go to, let us go down, and there confound their 

10 



110 INDICATIONS OF THE BOOK OF GENESIS, 

language, that they may not understand one another's 
speech. 

'' So the Lord scattered them abroad from thence 
upon the face of all the earth : and they left oft* to build 
the city. 

'' Therefore is the name of it called Babel ; because 
the Lord did there confound the language of all the 
earth : and from thence did the Lord scatter them 
abroad upon the face of all the earth.^^ 

From all that has gone before it seems that this 
piece of history must pertain to the First Age of Man, 
•and that the building of tliis city and tower was the 
conception and work of the Euphratic or White race ; 
for the time when the people was one, and the whole 
earth was of one language and one speech, was that of 
the First age. 

The text states, "As they journeyed from the east.'' 
What does the east represent ? The east (see Diagram 
1) represents the Second Age of Man, or the Hiddekelic 
age. Why should this people journey from the east? 
It is that they may be free from the new-born Hidde- 
kelic race. Why should they desire to get away from 
the Hiddekelic race ? It is that they may not be 
scattered abroad by them ; for by the vision of St. John 
(see Rev. vi. 4) the Second race was to take peace 
from the earth, and that they should kill one another. 
The Hiddekelic race is represented as being armed 
with a sword, while the First race is armed only with 
a bow. 

Why should they seek to build a city and tower of 
such magnitude ? It undoubtedly was for the purpose 
of impressing their natural enemies with an idea of 



INDICATIONS OF THE BOOK OF GENESIS, m 

their strength and greatness, or, as implied by the text, 
to make them a name, so as, if possible, to check the 
aggressive movements of the Hiddekels, lest they be 
scattered abroad. 

However, their device was brought to naught ; for 
the Lord sent confusion of tongue among them, which 
was fulfilled as the Hiddekels, with their diverse speech, 
advanced and overwhelmed them. That war shall 
exist between these two races is further indicated in 
Isa. iii. 25; Isa. xiii. 15, 16; Rev. vi. 4. 

From the text it is evident that the Euphratic race 
was as corrupt as, later, were the Gihons, or sons of 
God, who were swept away by the Deluge of Noah. 
The overlap of the two races — viz., the Euphratic and 
Hiddekelic — is evidence that the First age has nearly 
fulfilled its allotted days ; for by the allegories (see 
Diagrams 1-11) the races are consecutive. The Law 
governing the transmission of iniquity, however, re- 
quires an escaping remnant ; wherefore the Second race 
was brought forth before the First was destroyed, or, 
as may be inferred from the text, before they were 
scattered abroad upon the face of all the earth. 

The fulfilment of the divine command given man to 
increase and multiply would naturally people the earth, 
and they, in consequence, would dwell in comparative 
peace ; but the text indicates that the alarm of those 
building the tower was due to some force altogether 
outside of themselves. As, therefore, the whole earth was 
included in the alarm, the probabilities are that it arose 
from the advent and aggression of the newly-created 
Hiddekelic race, from which it follows that the Tower 
of Babel was constructed by the First or Euphratic 



112 INDICATIONS OF THE BOOK OF GENESIS, 

race somewhere between the year 23,017 B.C. and the 
year 21,414 B.C. It may be that vestiges of this struct- 
ure remain unto this day, owing to the durability of 
the brick used, which, by the text, were to be thoroughly 
burned ; a condition conveying the idea that they should 
last for ages. 

This Tower, or Pillar, seems to be the one called for 
in Isa. xix. 19, 20, as follows : ^^ In that day shall there 
he an altar to the Lord in the midst of the land of 
Egypt, and a pillar at the border thereof to the Lord. 

" And it shall be for a sign and for a witness unto 
the Lord of hosts in the land of Egypt : for they shall 
cry unto the Lord because of the oppressors.'^ 

By reference to Diagrams 1 and 16, it will be seen that 
Assyria is emblematic of the First age, and Egypt is 
emblematic of both the Second and Third ages of 
Man, or '' the times ;'' while the Pisonic or Fourth 
age is known from its own burden or mission ; there- 
fore the positions of both altar and pillar are readily 
made manifest by Diagram 12. 



DIAGRAM 12. 



J^/r^r z^e. 



J^far „ ,77 -^^ar 



eSe'&on </ ^.^^e^ 



7%fr^ c^^ ^f/-^ 



< «^ time. X TZ'me^ , ^^ ^k»^Ata^/ime, ! J^/t^fimerA 

Thus the Pillar, or Tower of Babel, stands at the 
border of Egypt, or in the overlap of the First and 
Second ages, a sign and witness that the oppressor is 
at hand and that the people of the Euphratic race fear 
for their lives. By the diagram, however, it u-ill be 



INDICATIONS OF THE BOOK OF GENESIS, 113 

seen that their fears were realized, and that they were 
swept away from the face of the earth, with the excep- 
tion of the escaping remnant. The command for the 
destruction of this race is given in Ezek. ix. 5, 6 : "Go 
ye after him through the city, and smite : let not your 
eye spare, neither have ye pity : 

"Slay utterly old and young, both maids, and little 
children, and women : but come not near any man 
upon whom is the mark.'' 

The Tower of Babel was built during the overlap 
of the Euphratic and Hiddekelic races ; but the Hid- 
dekels becoming as corrupt as the Euphratics, they, in 
turn, were swept away. The prophet Isaiah (see Isa. 
xix. 19, 20) indicates that the Hiddekels established an 
altar in the midst of Egypt (see Diagram 12) as a sign 
and witness because of the oppressor ; which altar as 
a sign and witness most probably is manifest as the 
great Pyramid of Egypt; for if, like the Tower of 
Babel, it shall be for a sign and witness in the land of 
Egypt, then, as a work of art, it must be durable as 
time itself. The history of the Hiddekelic race de- 
velops the fact that they were the most learned of the 
three races preceding the Deluge; for Isa. iii. 2, 3 
records that among them were "the mighty man, and 
the man of war, the judge, and the prophet, and the 
prudent, and the ancient, 

" The captain of fifty, and the honourable man, and 
the counsellor, and the cunning artificer, and the elo- 
quent orator;'' while the Song of Solomon iv. 12-14 
likens this race to a garden filled with all manner of 
pleasant fruits and spices. Jeremiah also likens the 
daughter of Zion pertaining to the Second Epoch of 
h 10* 



114 INDICATIONS OF THE BOOK OF GENESIS. 

this age to a delicate and comely woman ; which is 
suggestive of art and science, literature and oratory, 
and all the nobler branches of intellectual development 
which crown the growing field of man. 

It is highly probable, therefore, that this people, 
which was so eminently qualified, both physically and 
mentally, should have erected this wonderful monument 
to the Lord as an altar of witness because of the op- 
pressor. By Diagram 12 it will be seen that the midst 
of Egypt is that portion indicating the overlap of the 
Hiddekels with the Gihons, and, therefore, if this 
pyramid really is this altar, then it must have been 
constructed between the years 13,465 B.C. and 12,098 

B.C. 

It is quite probable that Job lived at the time this 
pyramid was in course of construction; for by Job i. 
1, he lived in the land of Uz ; which, by the genealogy 
of the sons of Seir, pertains to the first division of the 
Gihonic age. That Job belongs to the Gihonic race 
and not to the Hiddekelic is indicated in Job viii. 8, 9 : 
" For inquire, I pray thee, of the former age, and prepare 
thyself to the search of their fathers : (For we are but 
of yesterday, and know nothing, because our days upon 
earth are a shadow),^^ which evidently points to the two 
ages preceding the Gihonic, and also points to the youth 
of the Gihonic age. 

That Job belongs to the Gihonic race is further 
indicated in Job xv. 9, 10 : '' What knowest thou, that 
we know not ? what understandest thou, which is not 
in us ? 

" With us are both the grayheaded and very aged 
men, much elder than thy father f^ in which, by the 



INDICATIONS OF THE BOOK OF GENESIS. 115 

figure of the three men, Job pertains to the Third age. 
The knowledge and wisdom of Job is another indication 
that he lived during the latter days of the wise and 
learned Hiddekels ; while his perfection as a man is 
still another ; the latter l^eing made manifest in the 
charge to the first semidi vision of the Gihonic age 
(Rev. iii. 4) : *^Thou hast a few names even in Sardis 
which have not defiled their garments ; and they shall 
walk with me in white : for they are worthy." 

XI. 10-32. ^^ These are the generations of Shem : 
Shem was a hundred years old, and begat Arphaxad 
two years after the flood : 

^' And Shem lived after he begat Arphaxad five hun- 
dred years, and begat sous and daughters. 

"And Arphaxad lived five and thirty years, and be- 
gat Salah : 

"And Arphaxad lived after he begat Salah four 
hundred and three years, and begat sons and daughters. 

"And Salah lived thirty years, and begat Eber : 

" And Salah lived after he begat Eber four hundred 
and three years, and begat sons and daughters. 

" And Eber lived four and thirty years, and begat 
Peleg : 

" And Eber lived after he begat Peleg four hundred 
and thirty years, and begat sons and daughters. 
' " And Peleg lived thirty years, and begat Reu : 

"And Peleg lived after he begat Reu two hundred 
and nine years, and begat sons and daughters. 

" And Reu lived two and thirty years, and begat 
Serug : 

"And Reu lived after he begat Serug two hundred 
and seven years, and begat sons and daughters. 



116 INDICATIONS OF THE BOOK OF GENESIS, 

"And Serug lived thirty years, and begat Nahor : 

" And Serug lived after he begat Nahor two hundred 
years, and begat sons and daughters. 

" And Nahor lived nine and twenty years, and begat 
Terah : 

" And Nahor lived after he begat Terah a hundred 
and nineteen years, and begat sous and daughters. 

" And Terah lived seventy years, and begat Abram, 
Nahor, and Haran. . . . 

" And the days of Terah were two hundred and five 
years : and Terah died in Haran.^^ 

In Diagram 13, spaces a, a indicate the Four Ages ; 
6, b indicate pertainings of the ten generations of Shem 
to the ten divisions of time by the Decade System ; c, c 
indicate the years of these generations down to Abrara ; 
d, d indicate the sums of the years of the generations 
pertaining to each age ; 6, e indicate the approximate 
longevity of each age through the years of the genera- 
tions pertaining to them as shadow; /, / indicate the 
longevity of each age as set by the numbers of the 
children of Israel (see Deut. xxxii. 8) combined with 
records found in Lev. xxvii. ; Ezek. xlviii. 30-34 ; 
Dan. ix. 22-27 ; A, h indicate the total bounds of time 
from the beginning down to the Era of Destruction, 
as shadowed through spaces e, e; i, i indicate the total 
bounds of time as shadowed through the spaces/,/. 

By reference to Diagram 13, the combined years of 
Shem and Arphaxad — which pertain to the First age — 
number one thousand and thirty-eight, and the combined 
years of Serug, Nahor, and Terah — which pertain to the 
Fourth age — number five hundred and eighty-three, 
while the actual years of the Fourtli age — otherwise 



INDICATIONS OF THE BOOK OF GENESIS. II7 



Gen, xL 10-32, considered as allegory/, 
DIAGRAM 13. 

THE BOUNDS OF TIME (see LeV. XXVii. 1-10) THROUGH 
THE MALE. 



y K) "JJ « H^ 




Beginning of Time. 



First Grand Division of Time. 



Second Grand Division of Time. 



Third Grand Division of Time. 



Fourth Grand Division of Time. 

Era of Destruction. 
End of Time. 



;; '^ ^ V, 



118 INDICATIONS OF THE BOOK OF GENESIS. 

given— are fixed at seven thousand eight hundred and 
sixty. 

By these indications a value for each age may be 
approximated by simple proportion, but, as indicated 
(Lev. xxvii. 10), a good shall not be changed for a bad, 
or a bad for a good ; wherefore the years of the First 
age are found to approximate thirteen thousand nine 
hundred and ninety-four, — that is, as 583 : 1038 : : 
7860 : 13,994, or to the years of the First age ; the 
Second age approximates twelve thousand and ninety- 
three years,— that is, as 583 : 897 : : 7860 : 12,093, or 
to the years of the Second age ; the Third age approxi- 
mates six thousand four hundred and forty-four years, — 
that is, as 583 : 478 : : 7860 : 6444, or to the years of the 
Third age ; while the years of the Fourth age number 
seven thousand eight hundred and sixty. 

Now, although these numbers in this allegory (see 
Lev. xxvii. 9, 10) may not be changed, yet from them 
a total sum of forty thousand three hundred and ninety- 
one years is obtained for the spaces 6, e (see Diagram 13, 
spaces A, h), which corresponds very closely with the 
bounds indicated in v. 4-29 (see Diagram 3), and 
with the sum total of spaces /, / (see Diagram 13, 
spaces i, i). If, however, the sum total of years as 
through the male be sought by the one calculation, then 
the proportion would stand as 583 : 2996 : : 7860 : 
40,391, or to the total years of time as through the 
male. 

Where the total years of an age or of ages, from the 
creation thereof to the destruction thereof, are included 
in the one sum, such sum pertains to the House of Man 
as through the male (see Diagram 3, spaces/,/). 



INDICATIONS OF THE BOOK OF GENESIS. HQ 

Thus the text, as allegory, confirms the various crea- 
tions of men, the approximate times of their advents, 
and the approximate times of their destructions : it also 
confirms the chief divisions of Time by the Decade 
System of Chronology. 

In Diagram 14, spaces a, a indicate the Four Ages ; 
6, b indicate the ten generations from Shem to Abram, 
inclusive, in their pertainings to the ten divisions of 
time; c, c, through the years from father to son, in- 
dicate and shadow in the aggregate the overlaps of the 
Four Ages, from which the bounds of time may be 
a[)proKimated as through the female; c?, d indicate the 
Decade System ; 6, e indicate total time as set by the 
number of the children of Israel; /, / indicate total 
bounds of time as set by the text. 
^ The sum of the indicated overlaps (see Diagram 14, 
spaces c, c) is five hundred and twelve years ; the sum 
of the years shadowing the longevity of the Four Ages 
through the male (see Diagram 13, spaces c, c) is two 
thousand nine hundred and ninety-six ; the combined 
years of the Four Ages through the male (see Dia- . 
gram 13, spaces A, h) are forty thousand three hundred 
and ninety-one; hence, by simple proportion, — that is, 
as 2996 : 40,391 : : 512 : 6902, or to the combined 
years shadowed by the overlaps, — viz., six thousand 
nine hundred and two. Now, if these years be taken 
from the limits indicated through the male, — viz., 
40,391, — there will remain (see Diagram 14, spaces/, 
/) thirty-three thousand four hundred and eighty-nine 
years as an approximation of the bounds of time 
through the female from the creation of the Euphratic 
race unto the end of time, which corresponds very 



120 INDICATIONS OF THE BOOK OF GENESIS. 



Gen, xi, 10-32, considered as allegory, 
DIAGBAM 14. 



THE BOUNDS OF TIME (see LeV. XXVii. 1-10) THROUGH 
THE FEMALE. 



'^ ^ 



^ 



^ 



^ < 



Beginning of Time. 
Pre-Euphratic Era. 

Shem to Arphaxad, 100 years. 



Arphaxad to Salah, 35 years. 



Salah to Eber, 30 years. 



Eber to Peleg, 34 years. 



Peleg to Reu, 30 years. 



Reu to Serug, 32 years. 



Serug to Nahor, 30 years. 



Nahor to Terah, 29 years. 

Terah to Abram, 92 years. 

Abram son of Terah to Abram the Desire, the Seed 

of Abram, the Messiah the Prince, 100 years. 
End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 121 

closely with the bounds as set according to the num- 
ber of the children of Israel (see Diagram 13, spaces 
e, e). 

This wonderful allegory is confirmative of the age 
of Terah at the time Abram was born as being about 
ninety-two years ; it is confirmative of the advent of the 
Messiah the Prince (see Dan. ix. 25-27 ; St. John viii. 
56-58) in the day of Abram ; and it is confirmative of 
the limits of time as set according to the number of the 
children of Israel, the latter forming the standard of 
Biblical chronology. 

By X. 21, Shem was the father of all the children of 
Eber; and by Num. xxiv. 24, Eber pertained to the 
Fourth age; by ix. 27, Japheth shall dwell in the 
tents of Shem ; therefore, typically, Shem represents 
the whole human family, and so becomes the father of 
it. Hence the ten generations from Shem to Abram 
memorialize or rather indicate time from the creation 
of man unto the destruction of the world, and hence 
become confirmative evidence of a decade system of 
chronology. Adam was a common father after the flesh, 
and Noah was a common father after the flesh. Typi- 
cally, Shem was a common father to all nations, and, 
typically, Abram was a common father to all nations ; 
therefore they, with their intervening generations, indi- 
cate two chronological eras, each consisting of ten epochs 
or periods of time. 

XL 27-32.^^ Now these are the generations of 
Terah : Terah begat Abram, Nahor, and Haran ; and 
Haran begat Lot. 

" And Haran died before his father Terah in the land 
of his nativity, in Ur of the Chaldees. . . . 
F " 11 



122 INDICATIONS OF THE BOOK OF GENESIS, 

" And Terah took Abram his son, and Lot the son 
of Haran his son's son, and Sarai his daughter in 
law, his son Abram's wife ; and they went forth with 
them from Ur of the Chaldees, to go into the land 
of Canaan; and they came unto Haran, and dwelt 
there. 

"And the days of Terah were two hundred and five 
years : and Terah died in Haran/' 

In Diagram 15, spaces a, a indicate the Four Ages; 
by b indicate the four generations of Terah as pertaining 
to the Four Ages ; c, c indicate the pertaining of Lot 
the son of Haran to the Second age. 

By the diagram (see also Josh. xxiv. 2, 3), Terah 
shadows the First age, Haran the Second age, Nahor 
the Third age, and Abram the Fourth age ; wherefore, 
by the overlap of the First and Second ages, indications 
become manifest that as, by the simple history, Haran 
died before Terah his father, so the people of the Second 
race fell into transgression, and that death reigned among 
them before the destruction of the First race was accom- 
plished. 

Haran, as shadow, having died before the destruction 
of the First race. Lot, his son, becomes representative 
of the Second age in this allegory ; hence he, Lot, evi- 
dently shadows an escaping remnant for the people 
when earthquake and volcanic eruption (see Jer. iv. 19- 
31 ; Ezek. ix., xi. 1-13 ; Rev. viii. 7) devastated the 
earth, and so nearly swept the people of the Euph ratio 
age from existence. 

From these indications it follows that when Terah 
and his household left Ur of the Chaldees, and came 
unto Haran, and dwelt there, that (see Diagram 15) 



INDICATIONS OF THE BOOK OF GENESIS, 123 

Oen. xi. 27-32, considered as allegory. 
DIAGRAM 15. 

LOT AS AN ESCAPING REMNANT FOR THE FIRST AGE. 



Beginning of Time. 

Creation of the Euphratic or First race (Adam's). 



First Grand Division of Time. 



Creation of the Hiddekelic or Second race. 
Transgression and fall of the Second race. Haran die& 
Destruction of the First race. Death of Terah. 

Lot as the escaping remnant of the people. 

Second Grand Division of Time. 



a /is/ 
o /></ 



Third Grand Division of Time. 



Deluge of Noah. 



Fourth Grand Division of Time. 



End of Time. 



124 INDICATIONS OF THE BOOK OF GENESIS. 

such migration shadowed the merging of the First age 
and race into the Second age and race through the over- 
lap and escaping remnants ; hence, also, Terah died in 
Haran, or in the Second age. 

XII. 1-7. "Now the Lord had said unto Abram, 
Get thee out of thy country, and from thy kindred, 
and from thy father's house, unto a land that I will 
shew thee : 

" And I will make of thee a great nation, and I will 
bless thee, and make thy name great ; and thou shalt 
be a blessing : 

" And I will bless them that bless thee, and curse 
him that curseth thee : and in thee shall all families of 
the earth be blessed. 

" So Abram departed, as the Lord had spoken unto 
him ; and Lot went with him : and Abram was sev- 
enty and five years old when he departed out of 
Haran. 

"And Abram took Sarai his wife, and Lot his 
brother's son, and all their substance that they had 
gathered, and the souls that they had gotten in Haran ; 
and they went forth to go into the land of Canaan ; 
and into the land of Canaan they came. 

"And Abram passed through the land unto the 
place of Sichem, unto the plain of Moreh. And the 
Canaanite was then in the land. 

"And the Lord appeared unto Abram, and said. 
Unto thy seed will I give this land : and there builded 
he an altar unto the Lord, who appeared unto him." 

Why should such a flood of blessings as those recorded 
in the text thus be poured upon Abram ? It is be- 



INDICATIONS OF THE BOOK OF GENESIS, 125 

cause of the great work to be performed. What is this 
work ? It is the restoration and rebuilding of the 
great city, Jerusalem, the Four Ages of Man ; it is 
the overthrow and downfall of the Serpent which crept 
into the garden ; it is the overwhelming of the whole 
kingdom of Evil, the driving out of every adversary, 
and the re-establishment of every good thing that 
rejoices. 

The greatness of the promise to Abram indicates that 
the Desire (see iii. 16) shall be to the husband ; it in- 
dicates that Abram is chosen in accordance therewith, 
and that this great honor shall fall upon him. There- 
fore Abram w^as commanded to go alone, to leave his 
kindred and his father's house, — for that the Desire 
shall be to him is the almost unmistakable inference 
from the text, — and, accordingly, he departed as the 
Lord commanded him. But where the text states in 
apparent continuation, ^' And Lot went with him : and 
Abram was seventy and five years old when he departed 
out of Haran,^' the relations are to conditions widely 
dissimilar ; for the command was given Abram in Ur 
of the Chaldees, not in Haran. By xi. 31, when 
Abram left Ur of the Chaldees, Terah, his father, took 
him, and Lot, and Sarai, Abram's wife, and came unto 
Haran, where he, Terah, remained until he died. The 
.words of the text, however, relate to and shadow the 
great purpose of God, much of which is concealed under 
the veil. 

The magnitude of the purpose is indicated in the 
promise to Abram : " And in thee shall all families 
of the earth be blessed.^' These families, it is now 
evident, must include (see Diagram 1) the three great 

11* 



126 INDICATIONS OF THE BOOK OF GENESIS. 

races of men that have passed away ; for if the promise 
includes Adam, Seth, and Enoch, it also must include 
all families of the earth, as the text declares ; and more, 
for Abram must leave his kindred and his father's 
house, the fulfilment of which would bring him in 
contact with the great host of Gentiles which fell 
before man was brought forth. The first piercing of 
the veil, however, discloses the three ages of man pre- 
ceding the Deluge. Abram's journey from Ur of 
the Chaldees to the land of Canaan is an allegory of 
great magnitude, portions of which are indicated in 
Diagram 16. 

In Diagram 16, spaces a, a indicate the Four Ages ; 
6, h indicate the Four Ages through the four points 
of the compass (see Diagram 1) ; c^ e indicate an ap- 
portionment of Abram's years to nine of the twelve 
chief divisions pertaining to man of Adam's race ; d, d 
allegorically indicate the journey of Abram and Lot 
through the House of Man from the First age unto 
the Fourth, and their return from the Fourth age to 
the overlap of the Second and Third ages. 

By the simple history of this journey, Lot accompa- 
nied Abram from Ur of the Chaldees down to the 
land of Canaan ; but through the simple history thus 
recorded, the Four Ages of Man are allegorically made 
manifest. Wherefore, inasmuch as Abram was com- 
manded to leave his kindred and his father's house 
(see also Acts vii. 2-4), the indications become 
probable that Abram (see xii. 1) comprehended the 
allegorical sense of the journey, while Lot did not so 
comprehend it; hence to Abram alone the land was 
shown. 



INDICATIONS OF THE BOOK OF GENESIS. 127 

Gen, xii.j xHLj considered as allegory. 
DIAGRAM 16. 

THE LAND SHOWN ABRAM BY THE LORD AS ALLEGORY. 



BeginniDg of Time. 



Terah, Abram, and Lot in Ur of the Chaldees (see 
xi. 27, 28). 



Haran dies in Ur of the Chaldees (see xi. 28). 

Terah, Abram. and Lot depart from Ur of the Chal- 
dees (see xi. 31) on their journey to the land of 
Canaan, and come into Haran. 

Terah dies in Haran. Destruction of the Euphratic 
race 



CQ 



%< 




Abram and Lot depart out of Haran (see xii. 4) and 
(see xii. 5) took up their journey to the land of Ca- 
naan. The great Hidde Relic Famine. Abram (see 
xii. 9, 10), because of this famine, went down into 
Egypt, journeying south. The south (see Diagrams 
1, 16) indicates the Third age ; wherefore Egypt be- 
comes indicative of the Third age. By xiii. i, how- 
ever, Abram went up out of Egypt into the south ; 
hence, by the text, Egypt is indicative also of the 
Second age. At or about this time Abram. as allegory, 
built an altar unto the Lord (see xii. 8 ; Isa. xix. 19). 

I Abram (see xii. 6) comes into the land of Canaan. 
The Lord appears to Abram and promises to give 
this land to his seed. Abram built another altar. 
Abram (see xiii. 3, 4) returned "unto the place of 
the altar, which he h-ad made there at the first," 
which place, by the allegory, is the overlap of the 
Second and Third ages, but by the simple history 
is the one between Beth-el on the west and Hai on 
the east. (See Diagram 1 for allegoric rendering of 
west and east.) 



End of Time. 



128 INDICATIONS OF THE BOOK OF GENESIS. 

With this construction, therefore, when Abram left 
Ur of the Chaldees and came into Haran, he, by the 
allegory, left the First age and came into the Second, 
the Second being shadowed (see Diagram 15) by Haran 
tlie son of Terah. 

When Abram left Haran as Egypt the Second age 
(see Diagram 16) the indications become clear, by the 
allegory, that he must have entered into the Third 
age, — the Third age being shadowed by the terms 
Egypt and south, — and that when he left the Third, 
he came into the Fourth age, which is the last, as far 
as the limits of time are concerned. 

By the simple history thus given the land passed 
through and viewed by Abram and Lot will be given to 
the seed, the progeny of Abram, but, in the allegorical 
sense, the great land that was comprehended by Abram 
alone, the Four Ages of Man with their untold hosts, 
will be given to the Seed of Abram ; which Seed (see 
Gal. iii. 16) is Christ, through whom (see I. Cor. xii. 
12, 13) all families of the earth shall be blessed, and 
through whom (see xiii. 16) the promise to Abram will 
be fulfilled. 

By xii. 4, Abram was seventy-five years old when 
he departed out of Haran, — Haran, however, shadows 
the Second age ; hence, by allowing twenty years to 
each of the four divisions pertaining to man in the 
First and Second ages, eighty years would bring time 
down to the end of the Second age; wherefore the 
seventy-five years of Abram, when he departed out of 
Haran, could, as chronology, shadow the advent of the 
Third race of men ; for then the Second race could 
mingle with the Third ; consequently the overlap of 



INDICATIONS OF THE BOOK OF GENESIS. 129 

the Second and Third ages or races would be shadowed 
by five years. 

Now, inasmuch as the Second race was created about 
the year B.C. 23,017, and was destroyed about the year 
B.C. 12,098, so the longevity of this race — as through 
the male (see Lev. xxvii. 1-7) — would be ten thousand 
nine hundred and nineteen years. This period of time 
(see Diagram 16) is shadowed by forty years, — that is, 
twenty to each semidivision of the Second age, — but 
the overlap of the Second and Third ages is shadowed 
by five years ; hence, by simple proportion, the overlap 
of these two ages would be one thousand three hundred 
and sixty- four years, — that is, as 40 : 5 : : 10,919 : 1364 
years, as against one thousand three hundred and sixty- 
seven years otherwise obtained (see also page of Land- 
marks). 

The total years of Abram's life (see xxv. 7, 8) were 
one hundred and seventy-five : and he died. Hence 
(see Diagram 16), by allowing twenty years to each of 
the first nine chief divisions pertaining to man of 
Adam's race, time is brought from the First age down 
to the Messianic Epoch, or to that epoch of the Fourth 
age in which man — not Abram only, but man of 
Adam's race generally — died an absolute death in the 
body of his Redeemer. 

. Perhaps it would not be out of place to insert here a 
portion of the allegory pertaining to the sojourn of the 
children of Israel in Egypt; wherefore, by Ex. xii. 
40, 41, the sojourning of the children of Israel, who 
dwelt in Egypt, was four hundred and thirty years, at 
the end of which all the hosts of the Lord went out 
from the land of Egypt. 



130 INDICATIONS OF THE BOOK OF GENESIS. 



DIAGRAM 17. 

THE SOJOURNING OF THE CHILDREN OF ISRAEL AS 
ALLEGORY. 




Beginning of Time. 
Pre-Euphratic Era. 
Creation of the First race (Adam's). 



Dividing in the midst of the First age. 



Creation of the Second race. 



Dividing in the midst of the Second age. 



Creation of the Third race. 
The great Hiddekelic Famine. 
Abram leaves Haran as Egypt and enters into the 
south. 



Dividing in the midst of the Third age. 

Creation of the Fourth race. 
Deluge of Noah. 



Dividing in the midst of the Fourth age. Crucifixion and abso- 
lute death of Jesus Christ the Messiah. 
The Year of Jubilee. 

The Thousand Years' Era. 



End of Time. 



•c «J "b ^ 



INDICATIONS OF THE BOOK OF GENESIS. 131 

In Diagram 17, a, a indicate the Four Ages; 6, 6 
indicate the Four Ages through the symbolism of the 
four cardinal points of the mariner's compass; c, c in- 
dicate the Four Ages by the countries through which 
Abram passed in his journey from Ur of the Chaldees 
to Canaan ; (i, d indicate the longevity of the Four 
Ages; 6j e indicate chief divisions of the Four Ages. 

By xiii. 1, Abram went up out of Egypt into the 
south, — Egypt, in this verse (see Diagram 17), at /, /, 
expressing the Second age, and the south expressing 
the Third age; hence when Abram departed from 
Egypt and entered into the south, he, as allegory, de- 
parted from the Second age and (see Diagram 17) 
came into the Third. From this position the four 
hundred and thirty years' sojourn would shadow time 
— as through the male — from the First age down to 
the end of the Second age ; Abram's departure from 
Haran as Egypt shadowing the escaping remnant of 
the Second race. 

Therefore by allowing a hundred to each of the four 
semidivisions of the First and Second aiges that pertain 
to man of Adam's race, time — as through the male — is 
brought down to the end of the Second age ; hence the 
thirty years that remain shadow a proportionate part 
of the fifth division, which, doubtless, corresponds with 
the overlap of the Second and Third ages. 

Inasmuch, therefore, as the years of the First age, 
from the creation of the Euphratic race, as through 
the male, number eight thousand three hundred and 
seventy-five, and as the years of the Second age 
number ten thousand nine hundred and nineteen, — the 
sum of which is nineteen thousand two hundred and 



132 INDICATIONS OF THE BOOK OF GENESIS. 

ninety-four^ — so, by simple proportion, the overlap 
shadowed by the thirty years is found to be one thou- 
sand four hundred and forty-seven years, — that is, 
as 400:30: : 19,294:1447 years, against one thou- 
sand three hundred and sixty-seven, otherwise ob- 
tained (see Diagram 16 and page of Landmarks). 
This overlap is that of the Second and Third ages ; the 
Second age being shadowed by the term Egypt, from 
which, as Egypt, Abram departed, after an allegorical 
sojourn of four hundred and thirty years, into the 
south. 

By the indications the term south points to the Third 
age, and the Third age (see Diagram 16) is also shad- 
owed by the name of Egypt ; wherefore (see Ex. xii. 
40, 41) the sojourning of the children of Israel, who 
dwelt in Egypt, might be construed, as shadow, to indi- 
cate the Second and Third ages of man. 

In this light, therefore, let a hundred be allowed to 
each of the four semidivisions of the Second and Third 
ages (see small digits. Diagram 17), by which time — as 
through the male — would be brought from the begin- 
ning of the Second age down to the end of the Third 
age, or down to the Deluge of Noah ; while the thirty 
years that remain would shadow a proportionate part 
of the first division of the Fourth age, or, otherwise, 
would shadow the overlap of the Third and Fourth 
ages. 

The years of the Second age, as through the male, 
are ten thousand nine hundred and nineteen, and the 
years of the Third age, as through the male, are eleven 
thousand two hundred and twenty-four, — the sum of 
which is twenty-two thousand one hundred and forty- 



INDICATIONS OF THE BOOK OF GENESIS. 133 

three; hence, by simple proportion, — that is, as 400: 
30: : 22,143 : 1660, or to the overlapping years of the 
Third and Fourth ages, or to time from the creation of 
the Adam of the Fourth race to the Deluge of Noah 
that swept away the Third race. Hence the value in 
years of the overlap thus indicated is found to be one 
thousand six hundred and sixty, against one thousand 
six hundred and fifty-six, as given by the direct chro- 
nology of the book of Genesis (see also page of Land- 
marks). 

Thus the four hundred years' sojourn of the children 
of Israel, as shadow, applies to the Four Ages of Man, 
whether Abram be considered as departing from the 
Third age into the Fourth, or whether he be considered 
as departing from the Second age into the Third ; for 
Abram in both cases, as allegory, departed from. Egypt. 

If, however, the sojourning of those who dwelt in 
Egypt commence from the dividing of the Second age, 
then, by allowing a hundred to each of the four semidivi- 
sions that follow, time, by the sojourning, is brought from 
the dividing in the midst of the Second age down to 
the dividino; of the Fourth ao-e, at which time the 
Messiah was crucified, and died the absolute death, 
whereby the redeemed of the past ages of man, through 
this death, entered into the great land promised them. 

The remaining thirty years shadow or point to some 
event or events, in the first half of the Fourth age, 
that stand in intimate relation to the crossing of the 
river of Death by the redeemed. Hence (see preceding 
calculations) as 400 : 30 :: 20,613 : 1545 ; from which 
the indication arises that the number one thousand five 
hundred and forty-five points to the crossing of the 

12 



134 INDICATIONS OF THE BOOK OF GENESIS. 

river Jordan by the children of Israel, and their entry 
into the land promised to the seed of Abram. 

The exodus from captivity, the wanderings in the 
wilderness, the crossing of Jordan, and the entry into 
the land of Canaan by the children of Israel, shadow 
the deliverance of the House of Man from their cap- 
tivity to Death and the Evil Kingdom and their entry 
(see Diagram 16) into the land promised them. 

By the chronology of the Fourth age it will be 
found that the crossing of Jordan by the children of 
Israel took place about one thousand four hundred and 
twenty years before the dividing of the Fourth age. 
The approximation, however, is close enough ; for it 
must be considered that the first three ages (see xv. 
7-10) were divided in the midst thereof, while the 
Fourth only was divided into equal parts. 

The allegoric renderings thus given are confirmative 
of the chronology of the Four Ages of Man, together 
wath their chief divisions, and they are confirmative of 
the manifest presence of the Messiah, as recorded in 
the Scriptures, at or about the dividing of the Fourth 
age. They also confirm various titles whereby the 
identity of the Four Ages may be distinguished, and 
whereby history pertaining to them may be classified. 

XII. 11-13. "And it came to pass, when he was 
come near to enter into Egypt, that he said unto Sarai 
his wife, Behold now, I know that thou art a fair 
woman to look upon : 

" Therefore it shall come to pass, when the Egyptians 
shall see thee, that they shall say, This is his wife : and 
they will kill me, but they will save thee alive. 

" Say, I pray thee, thou art my sister : that it may be 



INDICATIONS OF THE BOOK OF GENESIS. I35 

well with me for thy sake ; and my soul shall live 
because of thee/^ 

From the verses quoted above it seems evident that 
Abram realized the greatness of the promise given him 
by the Lord, that in him all families of the earth should 
be blessed ; hence he requested his wife, upon his entry 
into Egypt/ to say that she was his sister, for fear the 
Egyptians should kill him on account of his wife, and 
thus make the promise void. In this Abram showed 
his weakness and want of faith ; for, had his faith been 
strong, he would have faced every emergency without 
fear. It was necessary, however, that his life should be 
guarded not only for the sake of his wife, but for that 
of all the families of the earth as well. Why should 
Abram's life be guarded more than that of another? 
Because by the promise (see verses 1-4) it is indicated 
that the Desire, which shall bruise the Serpent's head, 
shall be to him. 

The calling of the Desire as the Seed of Abram 
does not, however, fill out the measure for Abram's re- 
demption; for he himself says to his wife, '^And 
my soul shall live because of thee,'' which carries with 
it the conviction that through the instrumentality of 
woman, also, the redemption of man shall be accom- 
plished, which, later, was made manifest when the 
Messiah was born of the Virgin. In the light, 
however, that Abram (see Diagram 17) is about enter- 
ing into the Third age, then the slaying of Abram 
would indicate the downfall of man, while the preser- 
vation of Sarai's life would indicate the continued in- 
crease and multiplication of man as a sin-tinctured host, 
or as Hagar the bondwoman (see Gal. iv. 22-26). 



136 INDICATIONS OF THE BOOK OF GENESIS. 

XII. 14-19. "And it came to pass, that, when 
Abram was come into Egypt, the Egyptians beheld the 
woman that she was very fair. 

" The princes also of Pharaoh saw her, and com- 
mended her before Pharaoh : and the woman was taken 
into Pharaoh^s house. 

" And he entreated Abram well for her sake : and 
he had sheep, and oxen^ and he asses, and menservants, 
and maidservants, and she asses, and camels. 

" And the Lord plagued Pharaoh and his house with 
great plagues, because of Sarai, Abram's wife. 

'' And Pharaoh called Abram, and said. What is this 
that thou hast done unto me? why didst thou not tell 
me that she was thy wife ? 

*^Why saidst thou. She is my sister? so I might 
have taken her to me to wife : now therefore behold thy 
wife, take Aer, and go thy way.^^ 

Abram, in his request to Sarai, manifested his want 
of faith ; but the Lord, by the plagues wherewith he 
plagued Pharaoh and his household, showed, in a very 
marked manner, how needless were his fears ; even 
Pharaoh reproved him for the part he had acted in the 
matter. The great lesson, however, was not lost upon 
Abram, and with a faith greatly strengthened he went 
up out of Egypt. The text further shadows conditions 
pertaining to the Third age. 

XIII. 1-13. "And Abram went up out of Egypt, 
he, and his wife, and all that he had, and Lot with him, 
into the south. 

" And Abram was very rich in cattle, in silver, and 
in gold. 



INDICATIONS OF THE BOOK OF GENESIS. I37 

" And he went on his journeys from the south even 
to Beth-el, unto the place where his tent had been at the 
beginning, between Beth-el and Hai. . . . 

" And Lot also, which went with Abram, had flocks, 
and herds, and tents. 

" And the land was not able to bear them, that they 
might dwell together : for their substance was great, so 
that they could not dwell together. . . . 

'^ And Abram said unto Lot, Let there be no strife, 
I pray thee, between me and thee, and between my 
herd men and thy herdmen ; for we be brethren. 

" Is not the whole land before thee ? separate thyself, 
I pray thee, from me : if thou wilt take the left hand, 
then I will go to the right ; or if thou depart to the 
right hand, then I will go to the left. 

"And Lot lifted up his eyes, and beheld all the plain 
of Jordan, that it was well watered every where, before 
the Lord destroyed Sodom and Gomorrah, even as the 
garden of the Lord, like the land of Egypt, as thou 
comest unto Zoar. 

" Then Lot chose him all the plain of Jordan ; and 
Lot journeyed east : and they separated themselves the 
one from the other. 

" Abram dwelt in the land of Canaan, and Lot dwelt 
in the cities of the plain, and pitched his tent toward 
Sodom. 

" But the men of Sodom were wicked and sinners 
before the Lord exceedingly.^^ 

From these verses, as simple history, it will be gath- 
ered that both Abram and Lot became rich in flocks 
and herds, so much so that they separated themselves 
the one from the other; Lot choosing the plain of 

12* 



138 INDICATIONS OF THE BOOK OF GENESIS. 

Jordan, but Abram dwelt iu the land of Canaan. At 
this time Lot appears to be unmarried, for nothing 
seems to be said either of wife or child as pertaining to 
him. Indications have been given that, as allegory, 
Abram and Lot went back to a place significant of the 
overlap of the Second and Third ages ; such being the 
case, then (see Diagram 16), when Lot separated him- 
self from Abram and went east, he returned to the age 
(see Diagram 15) which he, as the son of Haran, rep- 
resented. The indication follows (see verse 9) that, 
inasmuch as Lot went east, Abram went west, the west 
being indicative of the Fourth age, while the Fourth 
age is shadowed by Canaan ; hence Canaan shadows 
the earth in the Pisonic or Fourth age. 

XIII. 14-18. ^^And the Lord said unto Abram, 
after that Lot was separated from him. Lift up now 
thine eyes, and look from the place w^here thou art 
northward, and southward, and eastward, and west- 
ward : 

" For all the land which thou seest, to thee will I 
give it, and to thy seed for ever. 

" And I will make thy seed as the dust of the earth : 
so that if a man can number the dust of the earth, 
then shall thy seed also be numbered. 

^^ Arise, walk through the land in the length of 
it and in the breadth of it; for I will give it unto 
thee. 

'^ Then Abram removed liis tent, and came and dwelt 
in the plain of Mamre, which is in Hebron, and built 
there an altar unto the Lord.^^ 

After Lot, together with his flocks and herds, had 
separated from Abram, Abram is told to look from the 



INDICATIONS OF THE BOOK OF GENESIS. I39 

place where he was then located to the northward, 
to the southward, to the eastward, and to the west- 
ward. 

Why was he thus commanded? It was that the 
great land might be made manifest through the simple 
history of the land of Canaan. The command to 
Abram carries with it the conviction that the promise 
includes the uttermost parts of the earth for a posses- 
sion; for should the land upon which the eyes of 
Abrara actually rested express the limits of it, how 
could the seed of Abram, which will be like the dust 
of the earth for numbers, find a dwelling-place therein, 
— more especially since the gift shall be forever? It 
becomes evident from the immediate text, and from 
xii. 7, 8, that the land upon which the eyes of Abram 
actually rested will be given to him and his progeny 
for a possession, which is but the veil to a history of far 
greater magnitude. 

By i. 28 and iii. 14, 15, it was indicated that one 
should come and replenish the earth, that he should 
overthrow and cast the Adversary and his evil host out 
from it; by iii. 16, the indication was given that this 
one was the Desire, and that he should be to the hus- 
band ; by xii. 1-3, it was indicated that Abram was 
chosen, and that the Desire should be to him, for 
promises of the greatest magnitude were made to him 
which involved the welfare of all the families of the 
earth. Now this wonderful history is taken up again, 
and the promise to Abram and to his seed reaffirmed ; 
therefore the promise of the gift of this unlimited 
possession is to Abram, and, also, to the Desire which 
shall be to him; hence, even as the text indicates, the 



140 INDICATIONS OF THE BOOK OF GENESIS. 

gift to the Seed or the Desire will be forever, and he 
will subdue the earth and have dominion over it ; 
while, by the text, this Seed or Desire will be the seed 
of Abram as a person. 

The work of the Seed of Abram, the Desire, is to 
cast out the Adversary and to replenish the earth ; in the 
fulfilment of which purpose the seed of Abram other- 
wise (see Gal. iii. 7-9) will be (see Diagram 18) as the 
dust of the earth for numbers, inasmuch as they will 
be the fruit of the replenishment. The gift of this 
land, as already stated, will, by the text, be given to 
the seed of Abram forever ; therefore he has no end of 
days; and, hence, by the magnitude of his gifts and 
endowments, the Seed, the Desire, the great Replen- 
isher will be known and traced throughout the Sacred 
Records. Further, as by the promise the land will be 
given to Abram and to his seed forever, it follows that 
this promise must be fulfilled during the lifetime of 
Abram, or he, Abram, could not be the possessor of it ; 
moreover, by the promise (see xii. 1-4) Abram became 
heir to all things. The magnitude of the command of 
the Lord to Abram, " Arise, walk through the land in 
the length of it and in the breadth of it,"^ becomes com- 
prehensible through inspection of Diagrams 16, 17 ; for 
not only man of Adam^s race, but the beyond of this 
Adam, even to the very beginning of the creation of 
God, is made manifest, whereby the greatness of the 
gift surely indicates that the recipient thereof is an 
infinity also; hence the promise thus made to Abram 
and to his seed is an embodiment of the Second Cove- 
nant, through which (see Diagram 18) all the families 
of the earth shall be blessed. 



INDICATIONS OF THE BOOK OF GENESIS. 141 

In Diagram 18, spaces 6, b indicate the land through 
which Abram was commanded to walk through " in 
the length of it and in the breadth of it ;" c, c indicate 
the Four Ages by the four cardinal points of the 
compass ; d, d indicate the length of the land visited 
by Abram ; 6, e indicate the land as a gift to Abram, 
and to his seed forever. 

XIV. 1-16. "And it came to pass in the days of 
Amraphel king of Shinar, Arioch king of Ellasar, 
Chedorlaomer king of Elam, and Tidal king of 
nations ; 

" That these made war with Bera king of Sodom, 
and with Birsha king of Gomorrah, Shinab king of 
Admah, and Shemeber king of Zeboiim, and the king 
of Bela, which is Zoar. 

" All these were joined together in the vale of Sid- 
dim, which is the salt sea. 

" Twelve years they served Chedorlaomer, and in the 
thirteenth year they rebelled. 

*^ And in the fourteenth year came Chedorlaomer, 
and the kings that icere with him, and smote the 
Rephaim in Ashteroth Karnaim, and the Zuzim in 
Ham, and the Emim in Shaveh Kiriathaim, 

"And the Horites in their mount Seir, unto El- 
paran, which is by the wilderness. 

"And they returned, and came to En-mishpat, 
which is Kadesh, and smote all the country of the 
Amalekites, and also the Amorites, that dwelt in 
Hazezon-tamar. 

" And there went out the king of Sodom, and the 
king of Gomorrah, and the king of Admah, and the 



142 INDICATIONS OF THE BOOK OF GENESIS, 



Oen. xiii. 14-18, considered as allegory. 
DIAGRAM 18. 

THE SECOND COVENANT AS MADE WITH ABRAM. 



Creation of a body for the Word of God in and as 
the very beginning of the creation of God (see 
Col. i. 13-18 ; Rev. iv. 14). 

First day.— Creation of light. Creation of matter. 

Second day.— Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and 
beast of the earth. 

The Son begotten. Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic race, or race of the first 
• Adam. 

The earth in the Euphratic or First age. 



The earth in the Hiddekelic or Second age. 



The earth in the Gihonic or Third age. 



The earth in the Pisonic or Fourth age. 



End of Time. 



tt >4, 



INDICATIONS OF THE BOOK OF GENESIS. I43 

king of Zeboiim, and the king of Bela, (the same is 
Zoar ;) and they joined battle with them in the vale of 
Siddim ; 

'' With Chedorlaomer the king of Elam, and with 
Tidal king of nations, and Amraphel king of Shi- 
nar, and Arioch king of Ellasar; four kings with 
five. 

" And the vale of Siddim was full of slimepits ; and 
the kings of Sodom and Gomorrah fled, and fell there; 
and they that remained fled to the mountain. 

" And they took all the goods of Sodom and Gomor- 
rah, and all their victuals, and went their way. 

" And they took Lot, Abram's brother's son, who 
dwelt in Sodom, and his goods, and departed. 

"And there came one that had escaped, and told 
Abram the Hebrew; for he dwelt in the plain of 
Mamre the Amorite, brother of Eshcol, and brother of 
Aner : and these were confederate with Abram. 

"And when Abram heard that his b!:*other was 
taken captive, he* armed his trained servants, born in 
his own house, three hundred and eighteen, and pursued 
them unto Dan. 

" And he divided himself against them, he and 
his servants, by night, and smote them, and pursued 
them unto Hobah, which is on the left hand of Da- 
mascus. 

"And he brought back all the goods, and also 
brought again his brother Lot, and his goods, and the 
women also, and the people.'^ 

In Diagram 19, spaces a, a indicate the Four Ages ; 
6, b indicate through the four kings (see Dan. vii. 17) 
the Adversarial army in its pertaining to the Four 



144 INDICATIONS OF THE BOOK OF GENESIS. 



Gen. xiv. 1-16, considered as allegory. 
DIAGHAM 19. 



ABRAM'S SliAUGHTER OF THE KINGS. 



Beginning of Time. 

Pre-Euphratic Era (probably divided. See verses 4 and 5). 

Creation of tlie Euphratic or First race (Adam's). 



Creation of the Hiddekelic or Second race. 

Lot, through the overlap of the First and Second 
ages, dwells (see verse 12 ; xiii. 11, 12) both in Sodom 
and in Admah. 



, Creation of the Gihonic or Third race. 



^ Creation of the Pisonic or Fourth race. 

Deluge of Noah. 

Abram born. 

Advent of the Messiah the Prince (see Dan. ix. 25). 
Advent of the Messiah as the Seed of Abram, and, 
hence, as the Son of man. The Messiah as the Seed 
of Abram and as the Son of man takes up the sub- 
jugatory labors indicated in i. 28. 



End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 145 

Ages of Man ; c, c, through the provinces of the five 
kings, indicate the field upon which the Adversarial 
army makes aggression ; d, d indicate the longevity of 
the Four Ages as through the male ; e, e, through the 
apportionment of the three hundred and eighteen ser- 
vants of Abram, point to the instrumentality of man as 
a subjugatory element. 

Thus by the text (see Diagram 19) the land viewed 
by Abram, and which was promised to Abram, and to 
his seed forever (see Diagram 18), is brought into 
notice as a great battle-field wherein the Evil King- 
dom roams and makes aggression upon the creature 
which he himself was powerless to create or bring 
forth. 

The subjugation of the Evil Kingdom is shadowed 
by the war of Abram against Amraphel, Arioch, Che- 
dorlaomer, and Tidal king of nations; these four 
kings pointing to the Evil Element (see Dan. vii. 1-18) 
that permeates the Four Ages of Man. 

Man was created and given a mission comprehending 
the subjugation of Evil (see i. 28 ; iii. 1-4) ; but, from 
the time of his calling in the First age unto the .day 
of Abram, Evil prevailed against him. Through 
Abram, however, and the trained servants pertaining 
to him, — viz., three hundred and eighteen, — the over- 
throw of the Power of Evil is indicated ; for by allow- 
ing a hundred to the First age, a hundred to the Second 
age, and a hundred to the Third age, time — as through 
the male — is brought from the beginning of the First 
age down to the end of the Third ; wherefore the 
eighteen that remain will shadow time from the begin- 
ning of the Fourth age unto the day of Abram, or 

ok 13 



146 INDICATIONS OF THE BOOK OF GENESIS. 

unto the day that first witnessed the discomfiture of the 
Adversary. 

The years of the First age from the beginning of 
time to the creation of the First race are two thousand 
and seventy- four,— these years constitute the Pre- 
Euphratic Era; the years of the First age from the 
creation of the Euphratic race down to the destruction 
of the Euphratic race number eight thousand three 
hundred and seventy-five ; the years of the Second age 
— as through the male — number ten thousand nine 
hundred and nineteen ; the years of the Third age 
number eleven thousand two hundred and twenty- 
four. 

The sum total of these years is thirty-two thousand 
five hundred and ninety-two; hence, by simple pro- 
portion,— that is, as 300 : 18 : : 32,592 : 1955, or to the 
years from the beginning of the Pisonic or Fourth age 
to the day of the Subjugator, which day corresponds 
with the day of Abram. By indications otherwise given 
Abram w^as born about the year 1970 of the Fourth 
age ; hence the approximation is very close. Where- 
fore, inasmuch as the Messiah the Prince made his 
advent in the day of Abram, and in the day of Abram 
took up the subjugatory labors, so through the Messiah 
as the Seed of Abram a successful war is inaugurated 
and waged against the host of Evil. 

The substance of this allegory shows that the Desire 
(see iii. 16) shall be to Abram, and that the Desire 
shall be the Seed of Abram, to whom the land (see xiii. 
15) shall be given forever. Indications are further 
manifest that the subjugation of Evil and the recovery 
of Satan's captives (see II. Tim. ii. 26) must be taken 



INDICATIONS OF THE BOOK OF GENESIS. 147 

up by this Seed from the day of Abram ; and, hence, 
that the Seed really made his advent in the day of 
Abraham as the Son of man, and as the Subjugator. 

Versas 4, 5 appear to indicate a dividing of the Pre- 
Euphratic Era ; in which the thirteenth and fourteenth 
years pertain to the Pre-Euphratic Era, while the re- 
maining twelve years point to twelve divisions of time 
(see Diagram 11) from the creation of man of Adam's 
race. 

XIY. 18-20. "And Melchizedek king of Salem 
brought forth bread and wine : and he was the priest 
of the most high God. 

"And he blessed him, and said. Blessed be Abram 
of the most high God, possessor of heaven and earth : 

"And blessed be the most high God, which hath 
delivered thine enemies into thy hand. And he gave 
him tithes of all.'^ 

In the preceding chapter (see also Diagram 18) the 
promise was made that to Abram the land should be 
given, and to his seed forever ; now, Abram is blessed 
by Melchizedek king of Salem, and is called possessor 
of heaven and earth. Who is Melchizedek that he 
should thus call Abram possessor of heaven and earth ? 
The text states that he was priest of the most high God. 
Paul says (Heb. vii. 1-4), " For this Melchizedek, king 
of Salem, priest of the most high God, who met Abra- 
ham returning from the slaughter of the kings, and 
blessed him ; 

" To whom also Abraham gave a tenth part of all ; 
first being by interpretation King of righteousness,* 
and after that also King of Salem, which is. King of 
peace ; 



148 INDICATIONS OF THE BOOK OF GENESIS, 

" Without father, without mother, without descent, 
having neither beginning of days, nor end of life ; but 
made like unto the Son of God ; abideth a priest con- 
tinually. 

'^ Now consider how great this man was, unto whom 
even the patriarch Abraham gave the tenth of the 
spoils/^ 

If Melchizedek possesses all the attributes accorded 
him by the text of Hebrews, he must be a power of the 
highest order. Which are the powers of the highest 
order ? By the first basis of this book they are the Power 
which conceives, the Power which signifies assent, and 
the Power which fulfils : these three Powers combine 
into the One Infinite Majesty who is supreme beyond 
all conception in the perfection of his attributes. 

By the text Melchizedek must be ^one of the three 
Powers that combine into the One God, the Infinite 
Majesty ; for he is made like unto the Son of God, and 
the Son of God is the Word, and the Word is God. 
If the Word is one of these Powers, it follows that 
Melchizedek is another of them, and, being made like 
unto the Word, he must, of necessity, be equal with the 
Word ; therefore if the Word is God, then Melchizedek 
is God also ; and, hence, he can be none other than the . 
third Person of ^le Trinity, or the Power which ful- 
fils; for the first Person of .the Trinity hath no man 
seen at any time. 

Why should such an one bring forth bread and wine, 
and bless Abram? It was that the great purpose 
established from the beginning might reach its fulfil- 
ment. What is this purpose ? It is, in part, the over- 
throw of Evil and the redemption of the fallen. (See i. 



INDICATIONS OF THE BOOK OF GENESIS. I49 

28; 111. 14, 15; Isa. xiv. 24-28; xlix. 5, 6; II. Cor. 
V. 18, 19; Gal. iii. 7-9; Eph. i. 9, 10; iii. 1-6; Col. 
i. 19, 20; Heb.ii. 16, 17;x. 4, 5.) 

In the plan for the accomplishment of this work 
man was called as an instrumentality, but his fall 
having been foreseen, it was decreed (see Ex. xxxiv. 7) 
that the iniquity of the fathers should be visited upon 
the children unto the fourth generation. By the opera- 
tion of this Law one could come in the flesh of man 
and redeem man by taking his iniquity upon himself; 
wherefore, by iii. 16, the Desire, or the one that shall 
thus redeem man, shall be to the husband. By xii. 1-4, 
Abram is chosen ; by xiii. 14, 15 the land is promised for- 
ever to the Seed of Abram, who, doubtless, is the Desire ; 
now, however, Melchizedek, priest of the most high 
God, brings forth bread and wine, which, with little 
doubt, is the Living Bread that (see St. John vi. 51-58) 
came down from heaven. 

It is evident from the text that if Melchizedek 
brought forth bread and wine and blessed Abram, that 
Abram must have partaken of the bread and wine; 
and thus, by the eating or communion of this bread, — • 
doubtless the Living Bread, — the Desire or Living 
Bread (see St. John vi. 32-35) was to him, through the 
priesthood of Mekhizedek, in fulfilment of the decree 
(see Gen. iii. 16) that the Desire should' be to the hus- 
band. 

After Abram had partaken of the Living Bread he 
became the temple of the Seed, the Desire, and thus, 
according to promise (see xiii. 15), he at the time 
actually became and was possessor of heaven and earth ; 
for unto the Son — who is the Living Bread — all things 

13* 



150 INDICATIONS OF THE BOOK OF GENESIS, 

were given (see Ps. ii. 6-8 ; viii. 4-6 ; Rev. xii. 1-4 ; 
Heb. ii. 6-8), while by xii. 1-4; xiii. 14-17, Abram 
was made heir of all things. 

That the Living Bread must be eaten becomes evi- 
dent from Ex. xxix. 33 ; St. John vi. 48-58 ; St. Matt, 
xxvi. 26-28 ; I. Cor. x. 15-17 ; xi. 23-29 ; and, by the 
operation of the great Law of Iniquity, it is clear that 
the Redeemer must take upon himself the flesh of man 
that the sins of man may fall upon him. To become 
the flesh of man the text indicates that the bread brought 
forth by Melchizedek was the Living Bread, that it 
was eaten by Abram, and thus it became the flesh of 
Abram. Therefore the day in which Melchizedek met 
Abram returning from the slaughter of the kings (see 
verse 18) was the day in which the Messiah the Prince, 
the Seed, the Desire, the Subjugator, the Replenisher 
made his advent in the flesh of man as the Redeemer of 
man. This is the day spoken of in Dan. ix. 25 : ^^ Know 
therefore and understand, that from the going forth of 
the commandment to restore and to build Jerusalem, 
unto the Messiah the Prince, shall be seven weeks, and 
threescore and two weeks,^^ — the week of Daniel being 
about thirty years, — and of this day it undoubtedly is 
said, St. John viii. 56, "Your father Abraham rejoiced 
to see my day : and he saw it, and was glad.^^ 

Would not the wonderful blessing wherewith Mel- 
chizedek blessed Abram make his heart glad? Un- 
doubtedly ; for it embodied the fulfilment of the promise 
that in him all families of the earth should be blessed. 

Through the working of the Law of Iniquity, the 
iniquity which had descended through the previous 
ages upon Noah, and which had been transmitted from 



INDICATIONS OF THE BOOK OF GENESIS. 151 

Noah through the succeeding generations upon Abram 
to a greater or less extent^ now falls upon the Redeemer, 
who, as the Living Bread, is, at this very time, the 
flesh of Abram ; Abram, through the eating thereof, 
being the temple of the Living Bread. In due time, 
liowever, the Living Bread will be brought forth into 
the world as the Son of man and as the Seed of Abram ; 
hence, as the seed of Abram, and as the Son of man, 
he «vill be subject to all the temptations and tribula- 
tions which befall mankind. Wherefore, as woman, 
by the power of the Lord God, was brought forth into 
the world the flesh of Adam, and the event was wholly 
unknown to Adam, so the Messiah, the Desire, the 
Living Bread will be brought into the world as the 
flesh of Abram, and the event will be wholly unknown 
to Abram, except through faith. 

The wisdom of the formation of woman, as given in 
ii. 21-23, is now partially made manifest; for it is 
evident that through it, as a precedent, the Redeemer 
can take upon himself the flesh of man, can assume 
the iniquity of man through the operation of the Law 
governing the same, can pay the penalty of such trans- 
gressions, and thus deliver man. Also through it the 
Redeemer can go forth into the world and combat evil 
on all sides ; through it he can bring to nothing the eval 
schemes of the Adversary and his host of adherents, 
and thus stand triumphant amid all the persecution 
and sorrow they can bring upon him. 

XV. 1. ^^ After these things the word of the Lord 
came unto Abram in a vision, saying. Fear not, Abram : 
I am thy shield, and thy exceeding great reward.^' 



152 INDICATIONS OF THE BOOK OF GENESIS, 

What does Abram represent? At this time Abram 
is the temple of the Seed, and, as such, is possessor of 
heaven and earth. The word of the Lord to Abram 
covers the word of the Lord to the Seed, who is now 
about to enter upon his life of terrible persecution and 
anguish. The words are addressed to him as an en- 
couragement at the outset of his labors in the flesh, and 
it truly follows that the Lord is his shield, and that the 
Lord is his exceeding great reward ; for the Word is 
the Lord, and the Word, undoubtedly, shall return unto 
the Father (see I. Cor. xv. 24-28). 

XY. 2-4. '^ And Abram said. Lord God, what wilt 
thou give m6, seeing I go childless, and the steward of 
my house is this Eliezer of Damascus ? 

" And Abram said. Behold, to me thou hast given 
no seed : and, lo, one born in my house is mine heir. 

^^ And, behold, the word of the Lord came unto him, 
saying. This shall not be thine heir ; but he that shall 
come forth out of thine own bowels shall be thine heir.^^ 

In these verses Abram expresses grief at his child- 
less condition, and that a comparative stranger is his 
prospective heir ; but the Lord assures him that one 
out of his own bowels shall be his heir. By the simple 
history the promise of an heir to Abram doubtless re- 
lates to Isaac (see xvii. 15-19) ; but it must be remem- 
bered that, at this time, Abram is possessor of heaven 
and earth, and, therefore, his heir must inherit all 
these things. Who is the heir to these vast possessions ? 
It is the Seed, the Messiah ; for Abram is the temple 
of the Seed, and (see xiii. 15) the land was promised to 
Abram and to his Seed forever ; hence, by the gift, the 
Seed has no end of days, and, in consequence, he must 



INDICATIONS OF THE BOOK OF GENESIS. I53 

be the heir. If this Seed is the heir, then, by the text, 
he must be the flesh of Abram ; and, if the flesh of 
Abram, he will be brought forth into the world the 
flesh of Abram, even as woman was brought forth into 
the world the flesh of Adam. If woman was of the 
flesh of Adam, is it impossible for the Seed to be of 
the flesh of Abram ? No ; but if the possibility of 
the Seed taking upon himself the actual flesh of Abram 
and being brought forth into the world the actual flesh 
of Abram in the days of Abram be discarded as im- 
possibilities, then the formation of w^oman (see ii. 21- 
24) from the flesh of Adam, as a scriptural statement, 
may be discarded as well. The possibility is not 
vitiated because this bringing forth is under a veil, 
but, as a manifestation of the Seed in the flesh, it is a 
great mystery (see Eph. v. 29-32; I. Tim. iii. 16). 
From the statement (see I. Tim. iii. 16) that this 
mystery was seen of angels, the inference becomes clear 
that it was unseen by men ; and hence it must have 
been under the veil. 

XV. 5, 6. ^^ And he brought him forth abroad, and 
said. Look nbw toward heaven, and tell the stars, if 
thou be able to number them : and he said unto him, 
So shall thy seed be. 

'i And he believed in the Lord ; and he counted it to 
him for righteousness.^' 

The Lord now tells Abram that his seed shall be as 
the stars of heaven for number, and Abram believed 
it; but when he went down into Egypt, although the 
Lord had said that in him all families of the earth 
should be blessed, his faith was weak ; now, however, 
his faith is strong, and it is counted to him for right- 



154 INDICATIONS OF THE BOOK OF GENESIS. 

eousness. As the possessor of heaven and earth, his 
faith must be strong ; as the temple of the Seed, his 
faith must be strong ; for if the possessor of all things 
be weak in faith, then righteousness trembles upon its 
base. The belief of Abram, therefore, establishes the 
vital point that faith, as a good thing or essence, is 
counted for righteousness ; but it must be borne in mind 
that at this time, through the faith of Abram, the faith 
of the Messiah, the Seed, also is made manifest. 

Who are the seed of Abram? They are those 
justified by faith. Of them the Messiah (see Gal. iii. 
16) is one, and through him, as the Seed and Desire of 
Abram, shall all families of the earth be blessed. How 
shall they be blessed ? They are blessed in this, that 
their faith in the Seed of Abraham as the Word of 
God, and as King of Righteousness, shall be counted 
for righteousness ; wherefore belief in righteousness is 
righteousness when proved by good works; hence, as 
stated (Gal. iii. 7-9), " Know ye therefore that they 
which are of faith, the same are the children of 
Abraham. 

" And the Scripture, foreseeing that God*would justify 
the heathen through faith, preached before the gospel 
unto Abraham, saying^ In thee shall all nations be 
blessed. 

" So then they which be of faith are blessed with 
faithful Abraham.'' 

The promise to Abram that his seed shall be as the 
stars of heavea for number carries with it the same 
promise to the Messiah as the Seed of Abram ; for the 
Messiah, as the Seed of Abram, is his heir. Justifying 
faith, however (see Gal. ii. 16), is faith in Jesus Christ, 



INDICATIONS OF THE BOOK OF GENESIS. I55 

and Jesus Christ is the source of justifying faith ; hence 
the indications are that the faith by which every 
thought and action will be justified can follow only 
through the regeneration of the creature, or by the 
transfer of the spirit of the creature into the pure un- 
blemishable body that was prepared for the Word in 
and as the very beginning of the creation of God ; for 
then the creature will be justified by the faith of Jesus 
Christ the Assenting Power of the Infinite Majesty. 

XY. 7. ^^And he said unto him, I am the Lord 
that brought thee out of Ur of "the Chaldees, to give 
thee this land to inherit it." 

What is this land? It is the land indicated and 
shadowed in xii. 1-7; xiii. 17 ; it is (see Diagrams 15, 
16, 18) a land peopled by a multitude which is as the 
stars of heaven for number, even though that multi- 
tude lie sleeping in the valley of the shadow of death. 

XV. 8-12. " And he said. Lord God, whereby shall 
I know that I shall inherit it? 

^^ And he said unto him. Take me a heifer of three 
years old^ and a she goat of three years old, aud a ram 
of three years old, and a turtledove, and a young 
pigeon. 

'^ And he took unto him all these, and divided them 
in the midst, and laid each piece one against another : 
but the birds divided he not. 

^^ And when the fowls came down upon the carcasses, 
Abram drove them away. 

" And when the sun was going down, a deep sleep 
fell upon Abram ; and, lo, a horror of great darkness 
fell upon him.'' 

Abram sought for a sign whereby he might know 



156 INDICATIONS OF THE BOOK OF GENESIS, 

that he should inherit the land. The sign was given 
hira in which the land was represented by the animals 
that he was commanded to take, — viz., a heifer, a she 
goat, and a Yam ; a turtledove and a young pigeon. 

In Diagram 20, spaces a, a indicate the Four Ages 
that are called after the four rivers of Eden ; b, b indi- 
cate the Four Ages as four generations (see verse 16); 
c, c indicate the Four Ages througli the symbolism of 
a heifer, a goat, a ram, a pigeon and a turtledove , rf, d 
indicate the eight semidivisions of the Four Ages; e, e 
indicate the four hundred years of affliction that shall 
befall the seed of Adam (see verse 13). All these 
spaces (see also Diagram 18) indicate the land prom- 
ised Abram and to his seed forever. 

By the allegory (see Diagram 20) the first three 
animals typify the first three ages of man, and, as 
they are divided in the midst, they give rise to six 
subdivisions or semidivisions appertaining to the first 
three ages or times. The Fourth age, however, is 
represented by a turtledove and a young pigeon ; and, 
as Abram divided them not, they typify the division of 
the Fourth age into two equal parts or half-times ; for 
the turtledove and the young pigeon are equal, the one 
with the other. Thus, by the allegory, the Four 
Times or Ages are indicated ; and, by the allegory, the 
times or ages are subdivided; in one of which, the 
Fourth, the divisions are equal. This is an important 
distinction ; for dividing them in the midst simply 
indicates approximate division, but where the divisions 
are marked by equalities, it is evident that equal parts 
are indicated, upon which condition rests the great chro- 
nological line of the three ages lying under the veil. 



INDICATIONS OF THE BOOK OF GENESIS. 157 

Oen. XV. 7-21, considered as allegory, 
DIAGRAM 20. 

THE LAND INHERITED BY ABRAM. 



Beginning of Time. The Son begotten. 



The heifer divided in the midst shadows the dividing 
of the First age into two epochs. 



The goat divided in the midst shadows the dividing 
of the Second age into two epochs. 






The ram divided in the midst shadows the dividing 
of the Third age into two epochs. 



The yonng pigeon shadows one-half of the Fourth age. 
Advent of the Messiah as the Son of man. 

Crucifixion and absolute death of the Messiah at the di- 
viding of the Fourth age or generation, and who, at 
this time in the Fourth generation, set free the cap- 
tives that had dwelt for ages in the shadowy vale of 
death. 

The turtledove shadows one-half of the Fourth age. 

End of Time, and end of afflictions. 



14 



158 INDICATIONS OF THE BOOK OF GENESIS. 

By verse 7 this is the land which Abram had been 
commanded to visit (see also xii. 1-3; xiii. 14-17), 
and, accordingly, when the sun was going down a deep 
sleep fell upon Abram, and a horror of great darkness 
fell upon him. 

It is very probable that, in a vision, Abram visited 
the whole land in the length of it and in the breadth 
of it. If so, what a terrible scene is brought to his 
view as the hideous mass of sin and evil pertaining to 
the past ages unfolds before him ! Yet all this sin and 
all this evil must be gathered together and set upon its 
own base in a land where it never more will see the 
light. This is a task the accomplishment of which 
will invoke tribulations of such fearful character as to 
be inconceivable, even by. the most afflicted of man- 
kind ; hence, he who fulfils this mission will (see Isa. 
lii. 14) be marred more than any man, and truly (see 
Isa. liii. 1-9) will be a man of sorrows. 

XY. 13-17. "And he said unto Abram, Know of 
a surety that thy seed shall be a stranger in a land that 
is not theirs, and shall serve them ; and they shall 
afflict them four hundred years ; 

" And also that nation, whom they shall serve, will 
I judge : and afterward shall they come out with great 
substance. 

^^ And thou shalt go to thy fathers in peace ; thou 
shalt be buried in a good old age. 

" But in the fourth generation they shall come hither 
again : for the iniquity of the Amorites is not yet full. 

" And it came to pass, that, when the sun went 
down, and it was dark, behold a smoking furnace, and 
a burning lamp that passed between those pieces." 



INDICATIONS OF THE BOOK OF GENESIS. I59 

According to the first of these verses the seed of 
Abram shall be afflicted four hundred years. Who is 
or are the seed of Abram the possessor of heaven and 
earth? The magnitude of the gift to Abram indicates 
that the seed of Abram — as a whole^includes the 
Messiah, to whom all things were given ; therefore the 
strength of the prophecy applies to him, and he is the 
one who will suffer the four hundred years of affliction, 
while the Adversary and his evil host (see Diagram 19), 
the nation that will pour upon him this torrent of per- 
secution, eventually the Lord will judge; but the 
Seed, the Messiah, shall come out with great substance. 

The promise was given Abram that he should live 
to a good old age, and should go to his fathers in peace. 
Now, how could this be the case were his children 
overwhelmed by affliction? for Abram lived to see his 
grandchildren. It is evident that the text does not 
intend to convey the meaning that the immediate 
descendants or progeny of Abram should suffer through- 
out the four hundred years. Again, does the simple 
history of the children of Israel fill out the measure 
of the prophecy? No; for the children of Israel 
could not have fallen into bondage until after the death 
of Joseph, Abram's great-grandson, and he, Joseph, 
lived one hundred and ten years out of the four 
hundred in comparative ease and comfort. 

How, then, can the prophecy find fulfilment? It 
can only be found in the sufferings of the Messiah, 
who really and truly will be of the flesh of Abram as 
indicated by the text, by St. John viii. 56, and by 
Heb. ii. 14-17. 

The text states, "But in the fourth generation they 



160 INDICATIONS OF THE BOOK OF GENESIS. 

shall come hither again/' Does this statement refer 
to the descendants of Abram ? or do they return again 
in the fourth generation? Not in fulness; but in the 
fourth generation Joseph did return with the remains 
of his father Jacob (see Gen. 1. 7-13) and buried him in 
the land of Canaan. The iniquity of the Amorites, 
however^ was not yet full, so Joseph went back again 
into Egypt. This piece of simple history indicates 
that in the Fourth generation or age (see Diagram 20) 
the people of the preceding ages shall return hither ; 
for the land has been brought into notice by the sign 
given Abram ; which sign was an assurance that it 
should be inherited. 

If the people return in the Fourth generation or 
age, it becomes evident that their names must be raised 
up again, and that their iniquity must fall upon the one 
who is able to pay the penalty of their transgressions. 
The one who accomplishes this work, as already stated, 
is the Desire, and, by the text of the three chapters 
immediately preceding this, he, the Desire, will be to 
Abram ; therefore, as the Seed of Abram, he will raise 
up the names of those lying in the land of darkness ; 
therefore, as the Seed of Abram, he will bear their 
iniquities; and as the Seed of Abram he will bring 
them back in the Fourth generation or age. With this 
view the term Amorites becomes typical of the Adver- 
sary and his army of adherents. 

That the land should be inherited was made manifest 
by a smoking furnace, and a burning lamp which 
passed between the pieces representing the Four Ages 
of Man. This figure is typical of the baptism of fire 
(see Rev. xx. 9) which will, eventually, test all things; 



INDICATIONS OF THE BOOK OF GENESIS. 161 

the good — of which faith is a vital point and element 
— remaining, but the evil shall be destroyed. 

XV. 18-21. ^^ In the same day the Lord made a 
covenant with Abram, saying, Unto thy seed have I 
given this land, from the river of Egypt unto the great 
river, the river Euphrates : 

" The Kenites, and the Kenizzites, and the Kadmon- 
ites, 

"And the Hittites, and the Perizzites, and the 
Rephaim, 

"And the Amorites, and the Canaanites, and the 
Girgashites, and the Jebusites.^^ 

Thus the land from the river of Egypt, or the river 
Gihon (see ii. 13) to the river Euphrates (see Diagram 
1), together with certain other hosts, is given to the 
Messiah in his great Personality as the Seed of Abram. 
The gift is now made and announced as an actual exist- 
ing fact. Could this gift have been made unless the 
Seed was present? Under the circumstances it does 
not seem possible ; for, by xiii. 15, the land was prom- 
ised to the seed of Abram forever; by xiv. 18, 19, the 
Seed made his advent; and now, by xv. 18-21, the 
land is given to the seed of Abram ; therefore it fol- 
lows that the seed must exist as an actual physical 
presence. But who is the seed of Abram ? Paul says, 
Gal. iii. 16-17, "Now to Abraham and his seed were 
the promises made. He saith not, And to seeds, as of 
many ; but as of one. And to thy seed, which is Christ. 

" And this I say, that the covenant, that was con- 
firmed before of God in Christ, the law, which was four 
hundred and thirty years after, cannot disannul, that it 
should make the promise of none eflPect.'^ 
I 14* 



162 INDICATIONS OF THE BOOK OF GENESIS. 

Therefore, by this statement the seed of Abram is 
Christ, and unto Christ all things were given and 
confirmed long before the promise to Abram, even 
as indicated by St. Paul and by Ps. ii. 6-8 ; which 
promise the Law, as given forth by Moses four hundred 
and thirty years after, cannot disannul ; hence both the 
Law and the promise must fulfil. But the fulfilment 
of the command to subdue the earth, and to have 
dominion over it, the decree regarding the transmission 
of iniquity, together with the redemption of man, and 
the statement that the Desire should be to the husband, 
make it imperative that Christ should, at some time, 
come in the flesh of man, that the Law may stand and 
the promise to Abram be sustained. 

Wherefore, that these purposes might reach accom- 
plishment, Abram was chosen, and Christ took upon 
himself the flesh of Abram in the day of Abram ; by 
which Abram became possessor of all things, — but, by 
the text, Christ, the Seed of Abram, shall be Abram's 
heir, — therefore, by heirship, as well as by promise, 
gift, and command confirmed of God years before 
Abram's day, all things remain with Christ. 

XVI. 1-10. '' Now Sarai, Abram's wife, bare him 
no children : and she had a handmaid, an Egyptian, 
whose name was Hagar. 

^^ And Sarai said unto Abram, Behold now, the Lord 
hath restrained me from bearing : I pray thee, go in 
unto my maid ; it may be that I may obtain chil- 
dren by her. And Abram hearkened to the voice of 
Sarai. 

" And Sarai, Abram's wife, took Hagar her maid the 



INDICATIONS OF THE BOOK OF GENESIS. 163 

Egyptian, after Abram had dwelt ten years in the land 
of Canaan, and gave her to her husband Abram to be 
his wife. 

" And he went in unto Hagar, and she conceived : 
and when she saw that she had conceived, her mistress 
^vas despised in her eyes. 

" And Sarai said unto Abram, My wrong be upon 
thee: I have given my maid into thy bosom; and 
when she saw that she had conceived, I was despised 
in her eyes : the Lord judge between me and thee. ' 

"But Abram said unto Sarai, Behold, thy maid 
is in thy hand ; do to her as it pleaseth thee. And 
when Sarai dealt hardly with her, she fled from her 
face. 

*^ And the angel of the Lord found her by a fountain 
of water in the wilderness, by the fountain in the way 
to Shur. 

" And he said, Hagar, Sarai's maid, whence camest 
thou? and whither wilt thou go? And she said, I 
flee from the face of my mistress Sarai. ... 

" And the angel of the Lord said unto her, I will 
multiply thy seed exceedingly, that it shall not be 
numbered for multitude.'^ 

The circumstances and conditions recorded in this 
chapter, in all probability, transpired about thirteen 
years before the meeting between Abram and Melchiz- 
edek. At this time Sarai was barren, and she gave 
her handmaid, Hagar, to be Abram's wife, that she 
might obtain children by her. Accordingly, Abram 
took Hagar the Egyptian for his wife, and she con- 
ceived, and, by verse 15, bare him one son, Ishmael. 
Of this son it is said, through Hagar, " I w^ill multiply 



164 INDICATIONS OF THE BOOK OF GENESIS. 

thy seed exceedingly^ that it shall not be numbered for 
multitude/^ 

In Diagram 21, spaces a, a indicate the Four Ages; 
b, b indicate the Four Ages by the countries through 
which Abram passed in his journey from Ur of the 
Chaldees to Canaan ; c. c indicate the years of Abram's 
life as shadowing time by epochs from the beginning 
down to the assured fall of the Fourth race ; d, d indi- 
cate the barrenness of Jerusalem the House of Man as 
a subjugator ; e^ e indicate the trangressive condition of 
Jerusalem the House of Man. 

Paul throws great light on this allegory (see Gal. iv. 
22-31), by which Hagar represents the great city Jeru- 
salem, the river of Eden, the Four Ages of Man 
under transgression (see Diagram 21); hence by Ish- 
mael, the son of Hagar, the inhabitants of this great 
city are typified ; all of whom are under bondage to 
the Adversary, for none among them were found able 
to subdue him. By the context Ishmael will be a wild 
man ; his hand will be against every man, and every 
man's hand will be against him ; which embodies the 
edict set forth against Cain ; and it becomes evident 
that they each typify the same magnitude, — viz., the 
whole host of man from the river Euphrates to the river 
Pison, all of whom are under the Law, bound by the 
chains of sin to a bondage which finds its strength in 
the Law ; for by the Law sin is made known, iniquity is 
transmitted, and with it the irrevocable penalty that 
follows with transgression. 

Now, if the seed of the bondwoman shall multiply 
into such a great host, what will become of Sarai ? for 
Sarai is barren." Will she be forever desolate ? No ; 



INDICATIONS OF THE BOOK OF GENESIS. 165 

Geii, xul , considered as allegory. 
DIAGRAM 21. 



\> ^ 



V. 



f^^ 






SAKAI AND HAGAR. 

Begiuuing of Time. 

Pre-Euphratic Era (divided. See Diagram 19). 

Creation of the First race (Adam's). 



Dividing in the midst of the First age. 



Dividing in the midst of the Second age. 



Dividing in the midst of the Third age. 



, ~f Creation of the Fourth race. 

' Yi The fall of the Fourth race is indicated by the bar- 
renness of Sarai and by the conception of the 
bondwoman the Eg3rptian at the time Abram was 
eighty-six years old ; hence the eighty-sixth year 
of Abram shadows time (see Diagram 21) shortly 
before the Deluge of Noah. 



End of Time. 



166 INDICATIONS OF THE BOOK OF GENESIS. 

for Paul indicates that Sarai, or Sarah, as she afterwards 
was called, is emblematic of the Jerusalem which is 
above; and the Jerusalem which is above is the mother 
of us all ; wherefore Paul adds, ^' For it is written. Re- 
joice, thou barren that bearest not ; break forth and 
cry, thou that travailest not : for the desolate hath many- 
more children than she which hath a husband/^ 

Whence come all these children that they should out- 
number the host of the bondwoman ? They undoubtedly 
are those (see Rev. xii. 4) whom Satan cast down to the 
earth; they undoubtedly are those (see Heb. ii. 14, 15) 
whom Christ came to deliver, and who, through fear 
of death, were all their lifetime subject to bondage ; 
they undoubtedly are those (see Rev. xv. 2) which 
filled the sea of glass, and which had gotten the victory 
over the beast, and over his image, and over his mark, 
and over the number of his name ; they undoubtedly 
are those which fell before man, and for the redemption 
of whom man was called as an instrumentality that they 
(see I. Peter iv. 6) might live according to God in the 
Spirit. Therefore the hosts of Sarai, or Sarah, include 
all the redeemed; hence, Sarah will become a mother 
of nations (see xvii. 15, 16) that shall far outnumber 
those of Hagar. 

XVII. 1. " And when Abram was ninety years old 
and nine, the Lord appeared to Abram, and said unto 
him, I am the Almighty God ; walk before me, and be 
thou perfect.^^ 

This verse seems to be a continuation of xiv. 18-20, 
in w^hich one made like unto the Son of God ; one who 
was King of Righteousness; one who was King of 



Ij\DICATIONS OF THE BOOK OF GENESIS. 167 

peace; one who was without father, without mother, 
without descent, having neither beginning of days nor 
end of life ; one who was priest of the most high God, 
and who abideth a priest continually, appeared unto 
Abram, and blessed him, and called him possessor of 
heaven and earth. Who can such an one be but God ? 
Does any but God possess the attributes accorded the 
one which met Abram ? or can the particular attributes 
of God, as called for by the text, be more clearly de- 
fined ? Is it possible to clothe any righteous being 
other than God with such attributes ? It is not possible, 
or the number of self -existing intelligencies would be 
indefinite ; but by the triune character of the Almighty 
the number is limited to three, which, as already stated, 
are, first, the Power which conceives, as Thought ; 
second, the Power which signifies assent, as the Word; 
and, third, the Power which fulfils, as Action. These 
three combine into the one Infinite Majesty, the Su- 
preme Unity, and by them as Persons the work as set 
forth in the Sacred Records is made manifest. The 
three Persons of the Trinity can always be traced by 
the magnitude of their endowments, — endowments 
which pertain only to them irrespective of the temples 
in which they may walk. 

By xiv. 18-20 it was indicated that Abram partook 
of the bread and wine brought forth by Melchizedek ; 
and it is further indicated by St. John vi. 50-58, that 
the Living Bread came down from heaven, that the 
Living Bread was the body of Christ, and that the 
Living Bread must be eaten. If the Living Bread must 
be eaten, then it is in thorough accord with the Scrip- 
tures, that the bread brought forth by Melchizedek, 



168 INDICATIONS OF THE BOOK OF GENESIS. 

priest of the Most High God, was the Living Bread 
which came down from heaven. If Jesus Christ, who 
was made a priest after the order of Melchizedek, gave 
bread to his disciples, and said, " Take, eat ; this is my 
body,^^ then it follows that Melchizedek, through 
whom this order of priesthood was instituted, also must 
have administered the Living Bread, which was the 
body of Jesus Christ the Lord ; hence it follows that 
when Abram was ninety and nine years old he became 
the temple of the Seed through the eating of the Living 
Bread that was brought forth by Melchizedek, priest 
of the most high God (see xiv. 18-20) ; wherefore the 
command of the Almighty God, '^ Walk before me, and 
be thou perfect,'^ w^as addressed to the Seed through 
Abram the temple (see Diagram .22). 

In Diagram 22, spaces a, a indicate the Four Ages ; 
6, b indicate the Four Ages by the countries through 
which Abram passed in his journey from Ur of the 
Chaldees to the land of Canaan ; c, c indicate the years 
of Abram's life as shadowing time by epochs from 
the beginning down to the meeting between Melchizedek 
and Abram (see verses 1-8; xiv. 18-20), at which 
time the Messiah the Prince (see Dan. ix. 25 ; Gen. 
xiv. 18-20) made his advent as the Living Bread. It 
will be observed that the years of Abram just fill the 
epochs from the beginning of time to the advent of the 
Messiah as the Son of man. 

XVII. 2-5. " And I will make my covenant be- 
tween me and thee, and will multiply thee exceed- 
ingly. 

" And Abram fell on his face : and God talked with 
him, saying. 



INDICATIONS OF THE BOOK OF GENESIS. 169 

Gen, xvii.y considered as allegory, 
DIAGRAM 22. 

THE PROMISED ADVENT OF THE MESSIAH AS THE SON 

OF MAN. 















c 
o 




m in 




PI n 


c 


^ 
^ 


/ « / 1 / ft 6/ 
li It 


£ 
o 
"a 
a: 


1, 


o 

o 


1^ 




1 ^1 /'7 


a 








^ 


/ '^/ / / 


c 


§ 
^ 


W 


1 


1 




1 


^ 


W 


-< 








1 ^1 l^^h 












/ ?^ / 1^1 






hi f: / 






/ ^7 ?/ / 






/ ^/O'/ / 






/ 7 // 



Beginning of Time. 

Pre-Euphratic Era (divided. See xiv. 1-5). 

Creation of ilie Euphratic or First race (Adam's). 



Dividing in the midst of the Euphratic or First age. 



Dividing in the midst of the Hiddekelic or Second 
age. 



Dividing in the midst of the Gihonic or Third age. 



Creation of the Pisonic or Fourth race. 
Fall of the Fourth race as shadowed (see Diagram 21) 
through Hagar the bondwoman. 

Abram's name (see verse 5) is cha&ged to Abraham, because he is 
made a father of nations. The land is promised unto Abraham and 
to his seed (see xiii. 15) for an everlasting possession; hence this 
seed must be without end of days. The covenant of the circumcision 
(see verses 13,24) indicates that Abraham is at the time thereof 
the temple of the Seed -even as indicated xiv. 18-20). 

A son is promised Abraham also of Sarai — or Sarah, as she is now 
called, tor she shall be a mother of nations — at or about the time 
Abraham shall be one hundred years old; hence the indications are 
that the first-mentioned seed (see xv. -i) will be brought forth at or 
about the same time, and that this seed is the Seed of Promise; 
wherefore, as the temple of the Seed, Abraham became, and was in 
his ninety-ninth year, a father of nations through the communion 
of the Living Bread that was brought forth by Melchizedek. priest 
of the most high God The Living Bread is Christ the Messiah, and 
Christ the Messiah is Abraham's heir as the Sou of man. 



15 



170 INDICATIONS OF THE BOOK OF GENESIS, 

'' As for me, behold, my covenant is with thee, and 
thou shalt be a father of many nations. 

" Neither shall thy name any more be called Abram, 
but thy name shall be Abraham ; for a father of many 
nations have I made thee/^ 

Thus, after Abram became possessor of heaven and 
earth, his name was changed to Abraham : the text in- 
dicates this, verse 5, ^^For a father of many nations 
have I made thee/^ If Abraham had been made 
possessor of heaven and earth years before he was made 
a father of many nations, it seems evident that the 
first gift became a dead letter, for possession of heaven 
and earth includes the fathership of many nations. If 
the first gift is made a dead letter, why should it be re- 
established ? It is not re-established, but the history 
in regard to it is made fuller ; for it becomes evident 
that xvii., xv., and portions of xiv. are connected to- 
gether, and relate to episodes of the day Melchizedek 
met Abram returning from the slaughter of the kings. 

It now can be seen that Abraham, as the temple of 
the Seed, can be possessor of heaven and earth, and can 
be a father of many nations; for unto the Seed, the 
Messiah, all things were given, and confirmed of God 
long before Abraham's day ; but if he is not the temple 
of the Seed, how can these great gifts pertain to him ? 
Would the Father take them from the Son that Abra- 
ham might be the possessor ? It does not seem probable, 
if possible, for what would be gained thereby ? Noth- 
ing ; for no man is able to subdue the earth and have 
dominion over it, all having failed (see Diagram 21), 
and there is '^ none that doeth good ; no, not one/^ The 
failure of man as a governing creature was all foreseen. 



INDICATIONS OF THE BOOK OF GENESIS, 171 

and, therefore, to the Son all things were given from 
the first that he might subdue and rule; hence all 
thino^s will remain with him until he shall have sub- 
dued all things. Abraham, therefore, simply as man, 
cannot be the possessor of all things, but through him, 
as the temple, the labors of the Possessor are made 
manifest as he takes upon himself the flesh of man, or, 
as called for by the text, the Seed of Abraham ; which 
Seed, by xiv., xv., has made his advent ; and, which, 
through the communion of the Living Bread, is, at 
this time, the very flesh of Abraham. 

XVII. 10-13. " This is my covenant, which ye 
shall keep, between me and you and thy seed after 
thee ; Every man child among you shall be circumcised. 

'^ And ye shall circumcise the flesh of your foreskin ; 
and it shall be a token of the covenant betwixt me and 
you. 

^^ And he that is eight days old shall be circumcised 
among you, every man child in your generations, he 
that is born in the house, or bought with money of any 
stranger, which is not of thy seed. 

^^ He that is born in thy house, and he that is bought 
with thy money, must needs be circumcised : and my 
covenant shall be in your flesh for an everlasting 
covenant." 

According to this the circumcision of the Seed shall 
be in the flesh of Abraham (see verses 10-13) ; conse- 
quently through the circumcision of Abraham, Abra- 
ham at the time being the temple of the Seed, the 
circumcision made without hands is brought to notice. 
What does this circumcision indicate? It indicates 
that Abraham is the temple of the Seed. Why should 



172 INDICATIONS OF THE BOOK OF GENESIS, 

Abraham be the temple of the Seed ? It is that the 
iniquity which he bears may fall upon the Seed through 
the operation of the Law governing iniquity. There- 
fore through the circumcision of the Seed, which is 
made without hands, the sins of the flesh are put off, 
inasmuch as, by the Law, they fall upon the Seed, who, 
at this time, is, through the communion, part and 
portion of the flesh of Abraham. 

Paul evidently indicates this where he says (Col. ii. 
11), " In whom also ye are circumcised with the circum- 
cision made without hands, in putting off the body of 
the s-ins of the flesh by the circumcision of Christ,^^ 
Christ and the Seed of Abraham (see Gal. iii. 16) being 
one and the same. From this the wisdom of the Law 
whereby iniquity is transmitted from father to son be- 
comes clearer; for, eventually, through the communion 
of the Living Bread, the whole harvest will be gathered 
together, and will be washed away through the blood 
of Christ, who pays the irrevocable penalty of the 
transgressions which fall upon him through the opera- 
tion of the Law when he takes upon himself the flesh 
of man. 

The circumcision of the Seed in the flesh of Abra- 
ham, Abraham at the time of his circumcision being 
the temple of the Seed, is an evidence of the actual 
presence of the Messiah as the flesh of Abraham in the 
day of Abraham, and that he has made his advent in the 
flesh as the Redeemer of man in fulfilment of the decree 
that the Desire should be to the husband. It further be- 
comes evident that through this circumcision of Christ, 
all the redeemed, or all the seed of Abraham (see Gal. iii, 
7-9), are circumcised through the working of the priest- 



INDICATIONS OF THE BOOK OF GENESIS. 173 

hood which is of and after the order of Melchizedek, — 
that is, they participate in the circumcision made without 
hands through the communion of the Lord's body, for 
by the communion of the Lord^s body througli the min- 
istration of Melchizedek, priest of the most high God, the 
redeemed are regenerated or born into the Lord's body. 
Inasmuch^ however, as evil cannot be born into the Lord's 
body, it, evil, cannot be a partaker of the circumcision 
made witliout hands, and, hence, shall be cut off. 

XVIL 15, 16. "And God said unto Abraham, As 
for Sarai thy wife, thou shalt not call her name Sarai, 
but Sarah shall her name be, 

" And I w^ill bless her, and give thee a son also of 
her : yea, I will bless her, and she shall be a mother of 
nations ; kings of people shall be of her.^^ 

By xiii. 15, the land w^as promised to the Seed of 
Abraham ; by xiv. 18, the Seed made his advent; and 
by XV. 18, the laud was given to the Seed of Abraham. 
Who was this Seed? Was it Ishmael? No; for the 
assurance was given that Ishmael should not be his 
heir; therefore another than Ishmael was indicated to 
whom the land was given from the river of Egypt 
unto the river, the great river Euphrates. The exist- 
ence of this Seed is again made manifest by the text ; 
for Abraham is promised a son also of Sarah ; which 
clearly indicates that another than the son promised of 
Sarah had been the subject of the conversation between 
the Lord and Abraham. The son of the bondwoman, 
clearly, is not the one spoken of; he may be a veil, but 
the Seed of Abraham is Christ (see Gal. iii. 16), and 
he is the one of whom mention was made, and to whom 
such great gifts w^ere given, — not will be given ; hence 

15^ 



174 INDICATIONS OF THE BOOK OF GENESIS, 

the promise given Abraham that he should have a son 
also of Sarah clearly indicates that the son promised of 
Sarah is not the seed of Abraham as previously called 
for by the text. 

Now, although Paul, in taking up this allegory (see 
Gal. iv. 22-31), plainly stated that Abraham had two 
sons, the one by a bondwoman, the other by a free 
woman, it does not unsettle the view already given that 
the son spoken of was the Seed, and that the gift and 
promises were to him; for Paul, by the allegory, places 
both Sarah and Hagar outside the veil by indicating 
the magnitudes which they represent; moreover, by 
Gal. iii. 16, the Seed of Abraham is Christ; hence the 
actual presence of the Seed of Abraham is made mani- 
fest independent of Isaac and Ishmael. Abraham was 
made a father of many nations, and, allegorically, Sarah 
is a mother of nations ; whereby their pertain ings to 
the Four Ages of Man are clearly signified. 

XVII. 17-22. "Then Abraham fell upon his face, 
and laughed, and said in his heart. Shall a child be 
born unto him that is a hundred years old? and shall 
Sarah, that is ninety years old, bear? 

"And Abraham said unto God, O that Ishmael 
might live before thee ! 

"And God said, Sarah thy* wife shall bear thee a 
son indeed ; and thou shalt call his name Isaac : and I 
will establish my covenant with him for an everlasting 
covenant, and with his seed after him. 

" And as for Ishmael, I have heard thee : Behold, I 
have blessed him, and will make him fruitful, and will 
multiply him exceedingly ; twelve princes shall he 
beget, and I will make him a great nation. 



INDICATIONS OF THE BOOK OF GENESIS. I75 

'^ But ray covenant will I establish with Isaac, which 
Sarah shall bear unto thee at this set time in the next year. 

"And he left off talking with him, and God went 
up from Abraham/^ 

When the word of the Lord came to Abraham, xv. 
4, saying, "This shall not be thine heir; but he that 
shall come forth out of thine own bowels shall be thine 
heir,^^ the faith of Abraham w^as strong, and he be- 
lieved it, — although (see Rom. iv. 19) at this time 
Abraham w^as about one hundred years old, — and it 
was counted unto him for righteousness. 

Why was it that Abraham's belief in the fulfilment 
of this particular promise should have been counted to 
hira for righteousness ? It was, with scarcely a doubt, 
owing to the peculiar bringing forth of this heir ; for 
the decree w^as issued that the Desire should be to the 
husband, and, therefore, how could Abraham credit such 
a situation ? It is almost incredible ; it is almost past 
belief that such should be the case; even now, even at 
this day, unbelief would rear its head at the mere sug- 
gestion of it ; but if those of to-day, wath all the light 
which has been shed upon the Scriptures, should dis- 
believe it, how much more difficult the task of believing 
must have been in the days of Abraham ! 

No wonder Abraham's belief was counted for right- 
eousness, — Abraham (see Rom. iv. 18-22), " Who 
against hope believed in hope, that he might become 
the father of many nations, according to that which 
was spoken, So shall thy seed be. 

"And being not weak in faith, he considered not 
his own body now dead, when he was about a hundred 
years old, neither yet the deadness of Sarah's w^omb : 



176 INDICATIONS OF THE BOOK OF GENESIS, 

^' He staggered not at the promise of God through 
unbelief; but was strong in faith, giving glory to God ; 

"And being fully persuaded, that what he had 
promised, he was able also to perform. 

" And therefore it was imputed to him for righteous- 
ness/^ 

But when the Lord told Abraham that he would 
give him a son also of Sarah, then " Abraham fell upon 
his face, and laughed, and said in his heart. Shall a 
child be born unto him that is a hundred years old? 
and shall Sarah, that is ninety years old, bear?" 

In this case Abraham does consider the deadness of 
his body, and he does consider the deadness of Sarah^s 
womb. How is this? Does the statement of Paul 
contradict the text of Genesis? or are they both har- 
monious and in thorough keeping, the one with the 
other ? The latter, with little doubt ; for, of the two 
conditions, the one indicates the advent of the Seed as 
the flesh of Abraham, and the other the begetting of 
his son Isaac of Sarah his wife. In the one case the 
belief required was something almost superhuman, but 
in the other it was simply faith from the stand-point of 
human probability. Abraham, however, was reassured 
that his wife should bear a son, and that he should be 
called Isaac ; with whom, also, the Lord will establish 
his covenant for an everlasting covenant, and with his 
seed after him. The simple history of Sarah and her 
son (see Diagram 23) is an allegory pertaining to the 
advent of the Messiah as the Seed of woman. 

In Diagram 23, spaces a, a indicate the Four Ages ; 
6, 6 indicate the Four Ages by the countries through 
which Abraham passed in his journey to the land of 



INDICATIONS OF THE BOOK OF GENESIS. 177 

Ge7i. xvii.^ considered as allegory. 
DIAGRAM 23. 

THE PROMISED ADVENT OF THE MESSIAH AS THE SEED 
OF WOMAN. 



Beginning of Time. 

Pre-Euphratic Era divided in the midst. 

Creation of the Euphratic or First race (Adam's). 



Dividing in the midst of the Eupliraticor First age. 



Dividing in the midst of the Hiddekelic or Second 
age. 



Dividing in the midst of the Gihonic or Third age. 



Isaac born. In the light that Sarah was ten years jonnger than 
Abraham, then the years of Sarah would commence from the di- 
Tiding of the Pre-Euphratic Kra (see Diagram 23, at d, d), and 
hence would point to the time Isaac wa^ born. 

Dividing of the Fourth age. Advent of the Messiah born of the Virgin. 
By the Decade System, the ninety years of Sarah may also bring 
time from the First age down to thedividing of the Fourth age, at 
or about which time the Messiah as Jesus Christ was born of the 
Virgin. The one hundred years of Abraham, however (see Dia- 
gram 22). brought time from' the beginning of the first age down to 
the jidvent of the Messiah the Prince as the Sou of man in the day 
of Abraham; wherefore the text shadows these two special advents. 

End of Time. 



178 IXDICATIOXS OF THE BOOK OF GENESIS, 

Canaan ; c, c indicate the years of Sarah\s life as 
shadowing time from the beginning of the First age 
down to the dividing of the Fourth age, at or about 
which time the Virgin conceived and bore a child, 
who (see St. Matt. i. 18-25) was called Jesus; d, d in- 
dicate the years of Sarah's life as shadowing time from 
the midst of the Pre-Euphratic Era down to the time 
Isaac was born, and at or about which time the Messiah 
made his advent as the Son of man. The diagram also 
points to Sarah as a mother of nations. 
' But of Ishmael it was said, " Behold, I have blessed 
him, and will make him fruitful, and will multiply 
him exceedingly; twelve princes shall he beget, and I 
will make him a great nation. ^^ 

Allegorically, Ishmael, through Hagar (see Gal. iv. 
25), represents the whole human family which is under 
bondage ; and, hence, the twelve princes, which he shall 
beget, will indicate twelve appertainings to the Four 
Ages of Man. It becomes evident, from Gal. iv. 22- 
27 ; Isa. liv. 1-6, that the magnitude represented by 
Sarah includes others than those represented by Hagar. 

XVIII. 1-5. " And the Lord appeared unto him 
in the plains of Mamre : and he sat in the tent door in 
the heat of the day ; 

^* And he lifted up his eyes and looked, and, lo, three 
men stood by him : and when he saw them, he ran to 
meet them from the tent door, and bowed himself 
toward the ground, 

" And said. My Lord, if now I have found favour 
in thy sight, pass not away, I pray thee, from thy 
servant r 



lyoiCATioys of the book of genes is. 179 

^' Let a little water, I pray you, be fetched, and wash 
your ieet, and rest yourselves under the tree : 

" And I will fetch a morsel of bread, and comfort 
ye your hearts ; after that ye shall pass on : for there- 
fore are ye come to your servant. And they said, So 
do, as thou hast said.'^ 

As Abraham sat in the tent door, the Lord appeared 
unto him, and by the Lord stood three men, whom 
Abraham ran to meet. Who are the three men whom 
Abraham ran to meet? They seem to be angels apper- 
taifiing to the Ages of Man. Who are the angels 
appertaining to the Ages of Man? By Eze. ix., x; 
by Dan. x., xi., xii. ; by I. Cor. xi. 10; by Jude i. 9 ; 
by Rev. xii. 7, they are great princes, or archangels, 
leaders of hosts, and as such are identified with the 
work involved in the overthrow' of Evil and the re- 
demption of the fallen. These powerful princes have 
charge, as it were, of the Four Ages of Man, — one to 
each age, — and, therefore, where the welfare of the 
people committed to their care is concerned, these three 
princes will be found. 

Why should these angels come to Abraham for com- 
fort? They come to Abraham for comfort because he 
is the teqjple of the Seed, and, in consequence, through 
Abraham all families of the earth shall be blessed; 
hence it is plainly seen that the welfare of their charge, 
the welfare of the great city Jerusalem, is involved 
through Abraham. 

How can the welfare of the Four Ages of Man be. 
connected with Abraham, even though he is the temple 
of the Seed? It is throug-h the workino; of the Law 
governing the transmission of iniquity, for by the Law 



180 INDICATIONS OF THE BOOK OF GENESIS. 

the sins of the fathers rest upon their children ; hence 
the iniquity which, throughout the past generations, has 
descended from father to son upon Abraham will now fall 
upon the Seed of Abraham who is the flesh of Abraham, 
and of which Abraham, at this time, is the temple. 

Xyill. 6-10. " And Abraham hastened into the tent 
unto Sarah, and said, Make ready quickly three measures 
of fine meal, knead it, and make cakes upon the hearth. 

" And Abraham ran unto the herd, and fetched a calf 
tender and good, and gave it unto a young man ; and 
he hasted to dress it. 

" And he took butter, and milk, and the calf which 
he had dressed, and set it before them ; and he stood by 
them under the tree, and they did eat. 

'' And they said unto him. Where is Sarah thy wife? 
And he said. Behold, in the tent. 

"And he said, I will certainly return unto thee 
according to the time of life ; and, lo, Sarah thy wife 
shall have a son. And Sarah heard it in the tent door, 
which was behind him.^' 

Abraham became possessor of heaven and earth 
through partaking of the Living Bread which v/as 
brought forth by Melchizedek. Melchizedek, by his 
Avonderful attributes, and by his having been iuade like 
unto the Son of God for whom a body was prepared, 
is God, and hence it seems evident, from the text, that 
he is the one who appeared unto Abraham in the 
plains of Mamre, as given above. 

If such is the case, then the relation to the bread for 
which the angels came becomes manifest, for the office 
of the priesthood of Melchizedek involves the care and 
ministration of the Living Brea4 ; from which it fol- 



INDICATIONS OF THE BOOK OF GENESIS. Igl 

lows that the three measures of meal kneaded by Sarali 
and made into cakes became, through the priesthood 
of Melchizedek, imbued with the Living Bread. This 
imbuement seems to be indicated as follows (St. Matt. 
xiii. 33) : '^ The kingdom of heaven is like unto leaven, 
which a woman took^ and hid in three measures of 
meal^ till the whole was leavened ;'' this imbuement 
seems to be indicated in Isa. vi. 13 : '^ But yet in it 
shall be a tenth, and it shall return, and shall be eaten : 
as a teil tree, and as an oak, whose substance is in them, 
when they cast theii^ leaves : so the holy seed shall be the 
substance thereof.^' 

It must be kept in mind that, after Abraham became 
possessor of heaven and earth, he gave Melchizedek 
tithes of all, and hence a tenth of the Living Bread 
would still remain with Melchizedek, who could, there- 
fore, imbue the cakes, which Sarah prepared, with the 
Bread of Life. The Living Bread is eaten by man 
that the iniquity of man may fall upon it, and also 
that the spirit of man may be transferred from the 
earthly body and be regenerated or born into it. 

The text does not say that the angels partook of this 
bread, but that they partook of the butter and milk 
and the calf which Abraham had dressed and set 
before them. If the angels did not partake of the 
cakes which Sarah made upon the hearth, who were 
the partakers? or for whom were they made? The 
angels themselves are evidence that they were made 
for man, for the angels are present in the interest of 
man. If the bread is not eaten by angels, but is par- 
taken of by man, then it becomes evidence of the com- 
munion of the Lord's body. Abraham, through the 

16 



182 INDICATIONS OF THE BOOK OF GENESIS, 

priesthood of • Melchizedek, partook of the Living 
Bread when he was returnino; from the slauo-hter of the 
kings: if so, why is it that portions of the Living 
Bread still remain ? It is that the iniquity of future 
generations fnay fall upon it, and that the many 
channels through which iniquity has descended may 
be drained, for the Law regarding the descent of 
iniquity is immutable and cannot be revoked. 

If the Living Bread became the flesh of Abraham 
after he had partaken of it, and if from the flesh of 
Abraham the Seed of Abraham was brought forth, 
then it becomes evident from the text, and from xvii. 
19, that the Living Bread, or the Seed, will be called in 
others than Abraham through the ministrations of the 
same priesthood, — viz., that of Melchizedek ; hence, the 
angels came to Abraham for an assurance that the 
welfare of their charges will be regarded ; which is 
made manifest in the declaration that Sarah shall have 
a son, and, also, by the clear inference that the Living 
Bread, or the tenth spoken of in Isa. vi. 13, shall return 
and shall be eaten. It is not improbable, however, but 
that the angels may have partaken of the bread that 
was prepared by Sarah after it had become imbued 
with the Living;: Bread throuo-h the ministration of the 
priesthood of Melchizedek, for all things (see Eph. i. 
10) must be gathered together in one in Christ, both 
which are in heaven, and which are on earth ; from 
which the universality of the death of Christ for all 
hosts, heavenly and earthly, is brought into notice. 

XYIII. 11-15. ^^ Now Abraham and Sarah were 
old and well stricken in age ; and it ceased to be with 
Sarah after the manner of women. 



INDICATIONS OF THE BOOK OF GENESIS. 183 

"Therefore Sarah lauglied within herself, saying, 
After I am waxed old shall I have pleasure, my lord 
being old also? 

"And the Lord said unto Abraham, Wherefore did 
Sarah laugh, saying, Shall I of a surety bear a child, 
which am old ? 

" Is any thing too hard for the Lord ? At the time 
appointed I will return unto thee, according to the time 
of life, and Sarah shall have a son. 

"Then Sarah denied, saying, I laughed not; for 
she was afraid. And he said. Nay ; but thou didst 
laugh.^^ 

The episode in which Sarah laughed is an indication 
that her faith was not sufficiently strong to be counted 
for righteousness. If, in this, the faith of Sarah was 
not counted for righteousness, why should the faith of 
Abraham be counted for righteousness where the cir- 
cumstances were similar? It is perfectly evident, from 
Sarah's experience, that Abraham's faith was not 
counted to him for righteousness when he also laughed, 
and asked, " Shall a child be born unto him that is a 
hundred years old? and shall Sarah, that is ninety 
years old, bear?" If Abraham's faith w^as not counted 
for righteousness at this time, when was it counted 
unto him for righteousness? It was thus counted to 
him (see xv. 4-6) when the Lord said, " He that shall 
come forth out of thine own bowels shall be thine heir 
. . . and he believed in the Lord ;" hence tw^o heirs 
are promised to Abraham, and they are the children of 
promise, — viz. (see Rom. ix. 8, 9), Christ the Seed of 
Abraham, and Isaac the son of Sarah. 

Where the promise of the Seed is indicated the faith 



184 INDICATIONS OF THE BOOK OF GENESIS. 

of Abraham is strong, and he does not share Sarah's 
doubts; but if there be no seed but Isaac, then it 
becomes difficult to see wherein the faith of Abraham 
was counted unto him for righteousness. 

XVIII. 1 6-19. ^* And the men rose up from thence, 
and looked toward Sodom : and Abraham went with 
them to bring them on the w^ay. 

" And the Lord said, Shall I hide from Abraham' 
that thing which I do; 

'' Seeing that Abraham shall surely become a great 
and mighty nation, and all the nations of the earth 
shall be blessed in him ? 

'' For I know him, that he will command his chil- 
dren and his household after him, and they shall keep 
the way of the Lord, to do justice and judgment ; that 
the Lord may bring upon Abraham that which he hath 
spoken of him/' 

It is now stated in substance that, of a surety, 
Abraham shall become a mighty nation, and that in 
him all the nations of the earth shall be blessed, for 
he shall command his children. Who are his children ? 
Outside the veil but one has been promised, Isaac. 
Why, then, is the term children used ? Simply to 
express his grandchildren, his descendants ? Scarcely ; 
for ^Miis household after him" expresses that. If so, 
then the term '' children'' conforms to all the previous 
views, and indicates the Messiah as the Seed of Abra- 
ham as well as his son Isaac. 

If the term '^ children" only refers to the progeny 
of Abraham, how is it possible for them to keep the 
w^ay of the Lord; to do judgment and justice? and 
the Lord says they shall do so. It can only be done 



INDICATIONS OF THE BOOK OF GENESIS, 185 

through the Messiah as the Seed of Abraham : he it is 
through whom judgment and justice (see Isa. xi. 1-5 ; 
ix. 6, 7) will be accomplished, and he it is through 
whom all the families of the earth shall be blessed. 

Does the after-history of the children of Israel show 
that they have done justice and judgment, and have 
fulfilled the requirements expressed by the text? The 
simple history of the children of Israel emphatically 
says no. Where, then, can the fulfilling answer be 
found? It can only be found in the labors of the 
_Messiah the Prince, who made his advent in the flesh 
as the Seed of Abraham in the day of Abraham. He, 
as Abraham's heir, is possessor of heaven and earth, 
and through him, to do justice and judgment, the 
promises to Abraham will be made sure. 

Is the mystery of the Advent in the flesh of man 
any more intense because it occurred first in the days 
of Abraham? No; but by the lifting of the veil it 
becomes simplified, and the mystery resolves itself into 
the unfolding of a clear preconceived plan, which was 
laid down in the beginning. 

By the plan, a body was prepared for the Son (see 
Col. i. 13, 14; Rev. iii. 14); this body, later, became 
the Living Bread ; the Living Bread was brought forth 
by Melchizedek, priest of the most high God, and 
. Abraham partook of it. In partaking of it the Living 
Bread became the flesh of Abraham, and, by the power 
of God, it was brought forth the Seed, the flesh of 
Abraham, even as woman was brought forth the flesh 
of Adam. Wherein, then, lies the mystery ? It dis- 
appears ; hence it follows that, through the ministra- 
tions of the priesthood of Melchizedek, the Virgin 

16* 



186 INDICATIONS OF THE BOOK OF GENESIS. 

likewise partook of tlie Living Bread, — which, evi- 
dently, by Isa. vi. 13, shall return and shall be eaten, 
— and it was brought forth the child of the Virgin in 
fulfilment of the prophecy recorded in Isa. vii. 14. 
But the Messiah's advent as the Seed of Abraham is 
indicated in Isa. ix. 6, 7, as follows : '' For unto us a 
child is born, unto us a son is given : and the govern- 
ment shall be upon his shoulder : and his name shall 
be called Wonderful, Counsellor, The mighty God, 
The everlasting Father, The Prince of Peace. 

" Of the increase of his government and peace there 
shall be no end, upon the throne of David, and upon 
his kingdom, to order it, and to establish it with 
judgment and with justice from henceforth even for 
ever. The zeal of the Lord of hosts will perform- 
this.'' 

The work specified by the above verses is the work 
of the children of Abraham as already called for by 
the text of Genesis ; therefore, the child of Abraham 
who fulfils it, with little doubt, is Christ the Seed of 
Abraham, which Seed was brought forth into the world 
as the Son of man (see Psalm viii. 4-6) long before the 
Virgin conceived and bare a son ; long before the time 
when he was seen and known of men as the Seed of 
woman. His very title, Son of man, calls for his 
existence as the flesh of man ; but when he is born of 
the Virgin (see St. Matt. i. 20, 21), he is, clearly, the 
Seed of woman, and, as such, is altogether independent 
of man through the ministrations (see II. Cor. xiii. 14 ; 
Gen. xiv. 18-20) of Melchizedek, the wonderful priest 
of the most high God. 

XVIIL 20-22. '' And the Lord said, Because the 



INDICATIONS OF THE BOOK OF GENESIS. 187 

cry of Sodom and Gomorrah is great^ and because their 
sin is very grievous, 

'' I will go down now, and see whether they have 
done altogether according to the <j^ry of it, which is 
come unto me ; and if not, I will know. 

" And the men turned their faces from thence, and 
went toward Sodom : but Abraham stood yet before 
the Lord/' 

It has been stated (xiii. 13) that the men of Sodom 
were exceedingly wicked, and now, because the cry is 
great, the Lord seeks to inquire into- it; therefore, the 
angels, which have charge of the great City, the Four 
Ages of Man^ go towards Sodom. By the context the 
destruction of Sodom is determined upon by the Lord, 
yet Abraham drew near to the Lord, and sought to 
avert their impending doom should fifty righteous be 
found in the city. His plea was that the righteous 
should not be smitten with the wicked ; for he said, 
''Shall not the Judge of all the earth do right?'' It 
becomes evident that righteousness cannot destroy right- 
eousness, or the kingdom would be divided against 
itself; and if it be divided against itself, then it would 
surely fall, for the destruction of any good thing is an 
emanation from an evil source. The good must be 
separated from the evil, and this task forms a portion 
of the labors of the Seed of Abraham as indicated in 
Jer. XV. 19 : ^' If thou take forth the precious from the 
vile, thou shalt be as my mouth." 

At Abraham's final intercession the Lord said, '^ I 
will not destroy i^ for ten's sake." Now, inasmuch as, 
by verses 26-32, Abraham — Abraham being a father 
of many nations — made intercession six times, they 



188 INDICATIONS OF THE BOOK OF GENESIS. 

become emblematic of divisions of time which are 
under the veil ; and they typify the conditions of evil 
existing throughout the great city Jerusalem as indi- 
cated in Rev. xi. 8, where Sodom typifies the Euphratic 
age ; Egypt, both the Hiddekelic and the Gihonic ages ; 
while the age in which our Lord was crucified is the 
Fourth or Pisonic age. The numbers of the righteous 
men (see Diagram 24) become emblematic of the condi- 
tion of the ages, and, as they constantly decrease as the 
ages roll on, so the kingdom of evil seems to be tri- 
umphantly establishing its power on the earth, over 
which man was to have dominion, and which he was 
commanded to subdue. 

XIX. 1-3. ^^ And there came two angels to Sodom 
at even ; and Lot sat in the gate of Sodom : and Lot 
seeing them rose up to meet them ; and he bowed him- 
self with his face toward the ground ; 

"And he said, Behold now, my lords, turn in, I 
pray you, into your servant^s house, and tarry all night, 
and wash your feet, and ye shall rise up early, and go 
on your ways. And they said, Nay ; but we will 
abide in the street all night. 

"And he pressed upon them greatly; and they 
turned in unto him, and entered into his house ; and 
he made them a feast, and did bake unleavened bread, 
and they did eat.^^ 

These two angels, doubtless, are of those which ap- 
peared in the preceding chapter. They entered into 
Lot^s house, and Lot prepared them a feast, giving 
them unleavened bread, of which they partook. By 
xviii. 6-8, although Sarah made cakes upon the 



INDICATIONS OF THE BOOK OF GENESIS. 189 

hearth, it is not clear that the angels partook of them, 
but, rather, that they did not, they having made their 
meal from that which was set before them. Indica- ' 
tions are given (see St. Matt. xiii. 11-33) that leaven 
was hidden in three measures of meal, and that it was 
a great mystery. If it was a great mystery, then a 
mere feast spread before the angels by Abraham cannot 
be the solution of it ; but the solution really seems to lie 
in its bearings to the Bread of Life, w^hich shall return, 
and which shall be eaten, that the harvest of iniquity may 
be gathered and the redemption of man accomplished. 

The angels whom Lot entertained were fed with 
unleavened bread, which circumstance, very probably, 
was recorded that the conditions relating to the mys- 
tery of the imbuement of the visible bread of the 
communion might be realized. 

In the context the moral condition of the people of 
Sodom is made manifest, and it will be seen that great 
wickedness prevailed among them. Destruction has 
been pronounced against the city, and the mission of 
the two angels is to fulfil and carry out the plan de- 
termined upon. Lot, however, his wife, and two of 
his daughters are hurried out of the city by the angels, 
but the remainder of his family and the inhabitants of 
Sodom perished in the ensuing destruction, which was 
accomplished by a rain of fire and brimstone. In the 
light that Sodom is representative of the First Age of 
Man, the text (see Diagram 24) is an indication that 
the people of this age were swept away by volcanic 
eruption and earthquake, confirmations of which are 
found in Num. xvi. 1-35 ; Isa. iii. 14-26 ; Jer. iv. 19- 
31 ; Eze. ix., x. ; Dan. iii. 19-28 ; Rev. viii. 7. 



190 INDICATIONS OF THE BOOK OF GENESIS. 

In Diagram 24, spaces a, a indicate the Four Ages 
(see Diagram 1) ; h^b indicate the Four Ages as the 
land passed through by Abraham (see Diagram 16); 
c, c indicate the Four Ages as shadowed in Rev. xi. 8 
(see also Diagram 19); d, d indicate the ten chief 
divisions of time by the Decade System ; e, e indicate 
the fifty righteous men as apportioned by the Decade 
System ; /, / indicate the apportionment of the seven 
thousand slain (see Rev. xi. 13). 

Lot, after the death of Haran his father (see Dia- 
gram 15), became representative of the Second age; 
hence he is an escaping remnant (see Diagram 19) for 
both the First and Second races that overlap. Lot's 
pertaining to the Second age indicates (see Diagram 16 ; 
xiii. 10-12) that Sodom shadows the First age; where-" 
fore Lot's history shadows events pertaining both to 
the First and Second ages. 

By Rev. xi. 8, the great city is spiritually called 
^' Sodom and Egypt, where also our Lord was cruci- 
fied'' (see spaces c, c, Diagram 24), and (see Diagram 
16) Ur of the Chaldees, Egypt, and Canaan shadow 
the Four Ages ; hence, by allowing five men to each of 
the ten divisions of time, the fifty men (see xviii. 24-32), 
by the Decade System, will just find apportionment, 
and thus will shadow and pertain to the Four Ages as 
the great city (see Rev. xi. 8) from the beginning of 
time to the end of time. 

The three days and a half (see Rev. xi. 8-11) doubt- 
less shadow (see Diagram 24) three and a half of the 
Four Ages of Man ; at the end of which the Messiah 
as Jesus Christ was crucified, died an absolute death, 
and (see Rev. xi. 11) rose again from the dead. The 



INDICATIONS OF THE BOOK OF GENESIS. 191 



Oen, xviiL 20-33, xix. , eonsidei^ed as allegory. 



DIAGRAM 24. 



THE DESTRUCTIOX OF SODOM AND GOMORRAH. 



Beginning of Time. 

Creation of the Euphratic race or race of the first 
Adam. 




A day (see Rev. xi. 9-11). 



Creation of the Hiddekelic or Second race. 
Lot the escaping remnant (see Diagrams 15, 19). 
Destruction of the First race by volcanic erup- 
tion and earthquake. 



A day (see Rev. xi. 8-11). 



A day (see Rev. xi. 8-11). 



A half-day (see Rev. xi. 8-11). 



Crucifixion, absolute death, and resurrection of 

Jesus Christ the Messiah. 
Judgmental Era. One-tenth of the city (see Rev. 

xi. 13) fell, in which the seven thousand slain 

indicate by apportionment the first seven 

semidivisions of the Four Ages. 

End of Time. Destruction of the world. 



192 INDICATIONS OF THE BOOK OF GENESIS. 

death of the Messiah, however, inaugurates the day of 
judgment; hence, inasmuch as, by the Decade System 
(see Diagram 24), the Judgmental Era constitutes one 
of the ten divisions of time, or one-tenth of the great 
city, so (see Eev. xi. 13) a tenth part of the city fell, 
and seven thousand men — which, by the Decade System, 
doubtless pertained to the first seven semidivisions of 
the Four Ages, and which at this time come up for 
judgment — were slain. 

Figuratively, Lot and his family represent an es- 
caping remnant of the First age, and the city to which 
they fled for refuge is the Second age in its youth, al- 
though their true refuge (see Diagram 19) is in the 
Fourth, whereby Lot's history as allegory may now be 
taken up as in the Fourth age ; hence, by the simple^ 
history of the Fourth age. Lot and his family represent 
the escaping remnant of Sodom and Gomorrah, and 
the cities of the plain. This becomes evident from 
xix. 29 : '^ And it came to pass, when God destroyed the 
cities of the plain, that God remembered Abraham, and 
sent Lot out of the midst of the overthrow, when he over- 
threw the cities in the which Lot dwelt.'' The Lord 
not only remembered Abraham because of the righteous 
men who may have dwelt in Sodom, but it was that 
the promise to Abraham, that in him all families of 
the earth should be blessed, might be fulfilled. The 
iniquity of many generations had fallen upon the peo- 
ple of Sodom, and, by the Law of Iniquity, it must 
fall from Sodom upon the children of Sodom. This 
was accomplished when Lot w^as sent from the midst 
of the overthrow ; for upon his family, which was the 
escaping remnant, the iniquity of Sodom and its pre- 



INDICATIONS OF THE BOOK OF GENESIS. I93 

ceding generations rested, even that reaching to the First 
Age of Man. 

After Lot and his family had escaped from the city it 
is stated (xix. 26), ^^ But his wife looked back from be- 
hind him, and she became a pillar of salt.'^ The motive 
which actuated Lot's wife and caused her to look back 
was, in all probability, her desire for the children she 
had left behind. None can tell the agony of mind she 
experienced as she hastened from the threatened dan- 
gers, even though her children had fallen far below the 
required standard of righteousness. Undoubtedly her 
feelings overcame all fears of personal safety, and she 
turned towards the dwellings of her offspring; but, in 
so doing, she became a pillar of salt, and was left with 
her children. Of the two, Lot and his wife, one was 
taken and the other was left ; but it does not follow 
that Lot's wife was destroyed, but rather, as stated in St. 
Luke xvii. 33, " Whosoever shall seek to save his life 
shall lose it ; and whosoever shall lose his life shall 
preserve it ;" the pillar of salt being typical of preserva- 
tion and not of destruction ; besides which, it stands, 
as it were, a witness that names from far beyond Sodom 
shall be raised again among their brethren. 

How shall the names of those from far beyond Sodom 
be raised again among their brethren ? It is by the 
transmission of the iniquity of those generations from 
father to son upon the escaping remnant. Who is the 
escaping remnant of Sodom ? It is Lot and his family, 
and, therefore, from Lot and his family it must be 
transmitted until it shall fall upon the one who will 
transmit it no more ; but, by the context, Lot, with 
his two daughters, fled from Zoar, the city where he 
I n 17 



194 INDICATIONS OF THE BOOK OF GENESIS. 

sought shelter because of the wickedness of the people, 
and came and dwelt in the mountains where there was 
no man. It was necessary, however, that the iniquity 
of Sodom should be transmitted in accordance with 
the Law, and so Lot's children became with child by 
Lot ; through whom the debt of Sodom, and cities from 
far beyond Sodom, descended upon the succeeding gen- 
erations that, in the end, the attached penalties might 
be paid, and that the promise given Abraham, that in 
him all families of the earth shall be blessed, be fulfilled, 

XX. 1-18. ^^ And Abraham journeyed from thence 
toward the south country, and dwelt between Kadesh 
and Shur, and sojourned in Gerar. 

" And Abraham said of Sarali his wife, She is my sis- 
ter : and Abimelech king of Gerar sent, and took Sarah. 

" But God came to Abimelech in a dream by night, 
and said to him. Behold, thou art but a dead man, for 
the woman which thou hast taken ; for she is a man's 
wife. 

" But Abimelech had not come near her : and he said, 
Lord, wilt thou slay also a righteous nation ? 

^^Said he not unto me. She is my sister? and she, 
even she herself said. He is my brother : in the in- 
tegrity of my heart and innocency of my hands have I 
done this. 

'^ And God said unto him in a dream, Yea, I know 
that thou didst this in the integrity of thy heart; for 
I also withheld thee from sinning against me : therefore 
suffered I thee not to touch her. 

'' Now therefore restore the man his wife ; for he is 
a prophet, and he shall pray for thee, and thou shalt 



INDICATIONS OF THE BOOK OF GENESIS. I95 

live : and if thou restore her not, know thou that thou 
shalt surely die, thou, and all that are thine. 

"Therefore Abiraelech rose early in the morning, 
and called all his servants, and told all these things in 
their ears : and the men were sore afraid. 

" Then Abinielech called Abraham, and said unto 
him, What hast thou done unto us? and what have I 
offended thee, that thou hast brought on me and on my 
kingdom a great sin? thou hast done deeds unto me 
that ought not to be done. 

" And Abimelech said unto Abraham, What sawest 
thou, that thou hast clone this thing ? 

" And Abraham said, Because I thought, Surely the 
fear of God is not in this place ; and they will slay me 
for my wife's sake. 

" And yet indeed she is my sister ; she is the daughter 
of my father, but not the daughter of my mother ; and 
she became my wife. 

" And it came to pass, when God caused me to wander 
from my father's house, that I said unto her. This is 
thy kindness which thou shalt shew unto me ; at every 
place whither w^e shall come, say of me. He is my brother. 

" And Abimelech took sheep, and oxen, and men- 
servants, and womenservants, . and gave them unto 
Abraham, and restored him Sarah his wife. 

" And Abimelech said. Behold, my land is before 
thee : dwell where it pleaseth thee. 

" And unto Sarah he said, Behold, I have given thy 
brother a thousand pieces of silver : behold, he is to 
thee a covering of the eyes, unto all that are with thee, 
and with all other : thus she was reproved. 

" So Abraham prayed unto God : and God healed 



196 INDICATIONS OF THE BOOK OF GENESIS. 

Abimelech, and his wife, and his maidservants ; and 
they bare children, 

" For the Lord had fast closed up all the wombs of 
the house of Abimelech, because of Sarah, Abraham's 
wife/' 

In Diagram 25, spaces a, a indicate the Four Ages ; 
6, b indicate the Four Ages by the land through which 
Abraham journeyed (see Diagram 16); c, c indicate 
the apportionment of the thousand pieces of silver by 
the Decade System ; d, d indicate the Four Ages with 
particular relation to the First age as an historical 
stand-point ; 6, e indicate time through the thousand 
generations ; /, / indicate time through the thousand 
pieces of silver. 

The Law entered (see verse 17; Rom. v. 13, 14) 
with or shortly after the creation of man of Adam's 
race. With the entering in of the Law (see verse 17 ; 
ii. 15-17) free agency is established that (see St. Matt, 
vii. 15-20) every tree may prove the quality of (see 
St. Luke vi. 44) his own fruit. 

With free agency under the Law (see Rom. v. 13) 
sin will be imputed, and by the Law (see Rom. v. 20) 
the offence will abound against the transgressor whoever 
he may be. 

Abraham (see xvii. 5) is made a father of many 
nations; Sarah (see xvii. 15, 16) shall be a mother of 
nations ; wherefore the indication follows that Abim- 
elech becomes representative of an aggressive power, 
which power (see Rev. xii. 9-17) evidently is Satan 
King of Evil. 

In the light that Abraham is made the father of 
many nations he becomes representative of the First 



INDICATIONS OF THE BOOK OF GENESIS, 197 

Gen. XX. y considered as allegory. 
DIAGKAM 25. 



ABRAHAM AND ABIMEL.ECH. 



r ^ 



Beginning of Time. The Son begotten. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 
Entering in of the Law (see verse 17), at and from 
which time (see Rom. v. 13) sin will be imputed 
to the transgressor. 

Fii-st Grand Division of Time. 



Second Grand Division of Time. 



Third Grand Division of Time. 



Fourth Grand Division of Time. 



End of Time. 



V; tj 



1:^ 



198 INDICATIONS OF THE BOOK OF GENESIS, 

race of men, whatever bearing may pertain to other 
hosts through him. By the indications thus given the 
stand-point, as allegory, is in the beginning of the First 
age ; wherefore as Kadesh is defined to mean " holy'^ or 
** holiness,'^ and as Gerar is defined to mean " pilgrim- 
age,'^ " combat,^^ '' dispute,^^ and as Shur is defined to 
mean "wall/' "ox,^^ or "that beholds/^ so also, by these 
definitions, the First or Euphratic age is indicated. 

Hence Kadesh points to the first part (see Diagram 
19) of the Pre-Euphratic Era, in or during which (see 
Lev. xxvii. ; Rev. xii. 1-4 ; Ps. xxii. 9, 10) the Son (see 
also Isa. vi. 13) was begotten. Gerar points to the 
latter part of the Pre-Euphratic Era, during which (see 
Rev. xii. 6-9) there was war in heaven. Shur, how- 
ever, which means " wall/' "ox,'' or "that beholds" (see 
Diagram 20 ; xv. 9, 10 ; Dan. ix. 25 ; Ps. li. 18 ; Rev. 
xii. 6), indicates man of Adam's race, and, hence, 
points also to the First age or (see Ezek^xlviii. 30, 31) 
to the north wall of the city. 

Inasmuch, therefore, as Abraham dwelt in Gerar, the 
indications become further marked that the stand-point 
shadowed by the text (see Diagram 25) is at or about 
the time man of Adam's race was created, and at which 
time (see Rom. v. 13, 14-20) the Law entered for the 
government of all hosts. 

By verse 12 Abraham and Sarah had one common 
father, but were not the offspring of one common 
mother. These conditions, as shadow, point to the for- 
mation of man and woman as set forth in ii. 7, 21-24 ; 
for the Lord God formed man out of the dust of the 
ground, and breathed into his nostrils the breath of 
life, in which, as allegory, the Lord God was the father 



INDICATIONS OF THE BOOK OF GENESIS. I99 

of man, but in which the dust of the ground was his 
na other. 

But the Lord God made woman from the flesh and 
bone of the man ; hence while, as allegory, the father 
of tlie woman was the same with the father of the 
man^ — in that the Lord God formed them both, — the 
mothers were not the same ; for one was made directly 
from tlie dust of the earth, while the other w^as made 
from the bone and flesh of the man ; which distinction 
is filled with momentous import in that, through man 
as a priesthood (see Ex. xxix. 32, 33) and as a holy 
nation (see Ex. xix. 5, 6), the regeneration and future 
W'clfare of the creature world may be provided for in 
the eating of those things with which the atonement 
was made. 

The indication is manifest that regeneration as a posi- 
tive physical fact may be brought about through the 
eating of those things w^herewith the atonement is and 
w^as made. Hence regeneration, through man as a priest- 
hood and a holy nation, may extend to and include the 
living creature irrespective of host, and whereby the 
command given man (see i. 28) to replenish the earth 
may, as simple history, find its fulfilment. 

The relationship existing between Abraham and 
Sarah shadows the above conditions, and, hence, fur- 
ther indicates that the stand-point shadowed by the text 
is in the beginning of the Euphratic age, at or about 
the time of the creation of man of Adam's race. 

The stand-point of the text is still further indicated 
where Abraham states (see verse 13), ^^ And it came to 
j)ass, wh.en God caused me to wander from my father's 
house, that I said unto her. This ?s tliy kindness which 



200 INDICATIONS OF THE BOOK OF GENESIS. 

thou shalt shew unto me; at every place whither we 
shall come, say of me, He is my brother f^ for Abra- 
ham received the command of the Lord in Ur of the 
Chaldees to depart from thence or to wander from his 
father's house, while Ur of the Chaldees (see Diagram 
1 6) shadows the Euphratic age. 

The covenant of the Lord (see Deut. vii. 9, 10) is to 
a thousand generations ; a generation (see Num. xxxi. 
25-54 ; Ps. xxii. 30) is about thirty-three and one-half 
years, from which the value of a thousand generations 
would be thirty-three thousand five hundred years ; 
lience the thousand generations to which the covenant 
of the Lord was made shadows the bounds of time. 

In this light the thousand pieces of silver given 
Abraham by Abimelech also shadow, by the Decade^ 
System, the bounds of time, and indicate that Satan, as 
shadowed through Abimelech, comprehends the value 
of the thousand generations, to which the covenant was 
made, as regards time. 

Man (see i. 31 ; Job i. 1-8) was created good, per- 
fect, and upright, and for a time (see Rom. vii, 9) was 
alive without the Law. The indications are (see verses 
4-6; Job i. 9, 10) that Satan was not permitted to 
touch man of Adam^s race for harm before the Law 
entered in, but when the Law entered (see Job i. 11, 12 ; 
ii. 4-8 ; Rom. vii. 9) Satan, through the free agency 
accorded by it, could make aggression upon man, and 
could touch him for harm. The hedge (see Job i. 9, 10) 
that Avas about man was, for the time being (see verse 
6), also about the aggressive Power ; but when (see 
verses 17, 18) Abimelech and his house were healed, and 
they commenced to bear children again, so througli 



INDICATIONS OF THE BOOK OF GENESIS. 201 

this piece of simple history, as shadow, the restraint of 
the Lord is taken from Satan, and he stands as a free 
agent under the Law that was given forth with or 
shortly after the advent of man of Adam's race for the 
government of all hosts. The indications are, however 
(see verse 7), that should Satan and his kingdom, as 
shadowed by the text, make aggression upon man of 
Adam's race, the penalty of death would rest over him 
and over his kingdom as surely as it will rest over man 
(see ii. 15-17) should he trangress the commandment 
of the Lord God. 

Indications further follow from verse 16 that Satan 
is cognizant of the meaning of the Lord's word (see 
iii. 14-16), '' and thy desire shall be to thy husband, and 
he shall rule over thee." 

XXI. 1-3. ^^And the Lord visited Sarah as he had 
said, and the Lord did unto Sarah as he had spoken. 

" For Sarah conceived, and bare Abraham a son in his 
old age, at the set time of which God had spoken to him. 

" And Abraham called the name of his son that was 
born unto him, whom Sarah bare to him, Isaac." 

By XX. 16 it was brought to notice again that the 
Desire should be to Abraham, but now (see verse 3 in 
particular) a son is born to him of Sarah his wife. 
These two are the children of promise, as indicated in 
xviii. 14; Rom. ix. 8, 9; for Paul repeats the word 
of promise, as follows: "At this time will I come, 
and Sarah shall have a son," which evidently means 
that at this time the Desire will come, and Sarah shall 
have a son. Now, inasmuch as Isaac is born unto 
Abraham of Sarah his wife, it becomes evident tliat, 



202 INDICATIONS OF THE BOOK OF GENESIS. 

by the word of promise, the Desire has been brought 
forth into the world as the Seed of Abraham and as the 
Son of Promise (see xv. 4) ; therefore Abraham, from 
this time, is no more the temple of the Seed, except 
it be through his regeneration. The Seed of Abraham, 
through the communion of the body that was prepared 
for the Son, became and is of the flesh of Abraham, 
even as woman was of the flesh of Adam. Wherefore, 
is the mystery of the bringing forth of the Seed of 
Abraham from the flesh of Abraham any greater than 
the mystery of the bringing forth of woman from the 
flesh of Adam ? Not at all ; for by xviii. 14 it is 
asked, '' Is any thing too hard for the Lord ?'^ There- 
fore, if the Sacred Records are to be elucidated harmo- 
niously, then the positive positions set forth must be^ 
accepted, be they regarded as truth or as fiction. If 
the Bible be a work of fiction, then, even as a work of 
fiction, the positions advanced must be accorded that 
understanding may follow. To assert a law on one 
page and then contradict it on the next would produce 
inextricable confusion, or to establish a vital point on 
one page and on the next say it does not mean that, a 
babel of words would ensue almost devoid of strength. 
If woman was brought forth from the flesh of Adam, 
and the Records (see ii. 21-23; I. Cor. xi. 8, 9) state 
in the plainest manner that she was, then, as a positive 
assertion of the Records, it is a vital point, and admits 
of no contradiction. If she was thus brought forth, 
then some great purpose must have been involved in 
it; which purpose is now partially made manifest by 
the advent of the Messiah as the Seed of Abraham and 
as the Son of man. 



INDICATIONS OF THE BOOK OF GENESIS. 203 

XXI. 4. ^^And Abraham circumcised his son Isaac 
being eight days old, as God had commanded him/^ 

In accordance with the covenant (see xvii. 10) Isaac 
was circumcised by his father Abraham upon the eighth 
day, but tlie circumcision of the Seed (see Col. ii. 11) 
was the circumcision made without hands ; for it was 
made in the flesh of Abraham at the time Abraham 
was the temple of the Seed^ even as indicated in xvii. 
13, 24, /^And ray covenant shall be in your flesh, 
for an everlasting covenant. . . . And Abraham was 
ninety years old and nine, when he was circumcised ;^^ 
hence the indications are that Abraham was ninety and 
nine years old when Melchizedek met him as he was 
returnino; from the slauo;:hter of the kino;s. 

o o o 

XXI. 5. " And Abraham was a hundred years old, 
when his son Isaac was born unto him." 

From this record Abraham was one hundred years 
old when his son Isaac was born to him of Sarah ; and, 
by the word of promise (see xviii. 14 ; Rom. ix. 9), the 
Messiah's advent as the Seed of Promise will have been 
made before Isaac was thus brought forth ; hence by 
the chronology of the book of Daniel (see Dan. ix. 24- 
27), where the value of the week is about thirty years, 
the Messiah the Prince will make his advent about the 
year 2070 of the Fourth age, which date corresponds 
(see St. John viii. 56) with the day of Abraham. 

Abraham, as already indicated, was born about one 
hundred years before this advent, which, when taken 
in conjunction with the record of years from Adam 
down to Terah, the father of Abraham, would make 
Terah about ninety-two years old when Abraham was 
born (see also Diagram 13). 



204 INDICATIONS OF THE BOOK OF GENESIS. 

XXI. 6. ^' And Sarah said^ God hath made me to 
laugh, so that all that hear will laugh with me/' 

The joy of Sarah, therefore, is something which in- 
volves the joy of all that hear ; for although it was said 
that Sarah should be a mother of nations, it also was 
said (xvii. 21), '^But my covenant will I establish with 
Isaac, which Sarah shall bear unto thee at this set time 
in the next year -/^ hence the joy of all that hear is in re- 
lation to this covenant, — which shall be established with 
Isaac, — whereby all families of the earth shall be blessed, 
and whereby Sarah truly will become a mother of nations. 

XXI. 9-13. " And Sarah saw the son of Hagar the 
Egyptian, which she had borne unto Abraham, mocking. 

" Wherefore she said unto Abraham, Cast out this 
bondwoman and her son : for the son of this bond^ 
woman shall not be heir with my son, 6i;gnwith Isaac. 

"And the thing was very grievous in Abraham's 
sight because of his son. 

"And God said unto Abraham, Let it not be 
grievous in thy sight because of the lad, and because 
of thy bondwoman ; in all that Sarah hath said unto 
thee, hearken unto her voice; for in Isaac shall thy 
seed be called. 

" And also of the son of the bondwoman will I make 
a nation, because he is thy seed.'' 

Paul, in taking up this history, considers it as an 
allegory, in which Sarah is representative of the re- 
deemed city Jerusalem, while Hagar is representative 
of the city under bondage to sin. The city Jerusalem, 
indicated by Paul, is not the one built upon Hebron ; 
for that had been built and restored years before Paul's 
time, in fulfilment of the simple history prophecy in 



INDICATIONS OF THE BOOK OF GENESIS. 205 

regard to it; still less could reference be made to it in 
Abraham^s day, for probably it had no recorded exist- 
ence at so early a stage of Bible history. Moreover, 
why should such a comparatively small town be con- 
trasted with the great city of the redeemed from all 
nations? It is not; but Jerusalem under bondage 
represents the whole habitation of man, — the Four 
xA^ges of Man, — which are bound to the kingdom of 
evil. Allegorically, therefore, Hagar represents this 
magnitude, and Ishmael also, through Hagar, shadows 
man under transgression, even as Cain shadowed man 
under transgression ; hence it becomes evident from 
the command given at the first (see i. 28 ; iii. 15) that 
the evil kingdom must be overthrown and subdued, 
otherwise the kingdom of righteousness cannot prevail, 
and the earth cannot be replenished. 

By the allegory, then, the bondwoman and her son 
must be cast out, as the text declares ; but the event, 
when considered as simple history, is not detrimental 
to Ishmael's prosperity ; for he shall become a nation 
because he is Abraham's seed. 

When Abraham was commanded to cast out the 
bondwoman and her son, the matter was very grievous 
to him. Why should it be so, seeing that he had a son 
by Sarah? Undoubtedly his disquietude arose from 
the knowledge that the " Tenth'^ (see Isa. vi. 13) should 
return, and should be eaten, while no positive assurance 
had been given as to the future temple of this Tenth or 
Seed. Abraham's doubts, however, were removed when 
the Lord said to him, '' In Isaac shall thy seed be called.'^ 

Who is the Seed of Abraham ? Paul says (Gal. iii. 
16), ^^ Now to Abraham and his seed were the promises 

18 



206 INDICATIONS OF THE BOOK OF GENESIS, 

made. He saith not, And to seeds, as of many ; but 
as of one, And to thy seed, which is Christ/^ There- 
fore, by PauFs record, the seed of Abraham is Christ, 
and, by the text, the seed of Abraham shall be called 
in Isaac ; wherefore the indication becomes clear that 
Isaac shall be the temple of the Seed, — which Seed is 
the " Tenth^^ (see Isa. vi. 13) that shall return and shall 
be eaten, — even as his father Abraham had been the 
temple ; and, also, that Isaac shall be one of the fathers 
(see Rom. ix. 5), of whom, as concerning the flesh, 
Christ shall come. 

Why should the Tenth return and be eaten, and be- 
come the flesh of Isaac? It is that the iniquity which 
is borne by Sarah may fall upon the Seed. When 
Abraham w^as the temple the iniquity which he bore 
fell upon the Seed ; but when Isaac shall become the 
temple, then the iniquity which has fallen upon both 
Abraham and Sarah will rest upon him ; and thus, 
through the woman, many channels will be drained of 
their overwhelming floods of transgression. The indi- 
cation, however, must not be lost to sight, that through 
the communion of the Tenth that shall return and 
shall be eaten, or, otherwise, that through the commun- 
ion of the Lord^s bodv the reo;eneration of the creature 
becomes a physical possibility. 

XXI. 14-21. ^^ And Abraham rose up early in the 
morning, and took bread, and a bottle of water, and 
gave it unto Hagar, putting it on her shoulder, and the 
child, and sent her away : and she departed, and 
wandered in the wilderness of Beer-sheba. 

" And the water was spent in the bottle, and she 
cast the child under one of the shrubs. 



INDICATIONS OF THE BOOK OF GENESIS. 207 

'' And she went, and sat her down over against Mm 
a good way off, as it were a bowshot : for she said, Let 
rae not see the death of the child. And she sat over 
against him, and lifted up her voice, and wept. 

" And God heard tlie voice of the lad ; and the angel 
of God called to Hagar out of heaven, and said unto 
her, What aileth thee, Hagar? fear not; for God hath 
heard the voice of the lad where he is. 

'' Arise, lift up the lad, and hold him in thine hand ; 
for I will make him a great nation. 

" And God opened her eyes, and she saw a well of 
^vater ; and she went, and filled the bottle with water, 
and gave the lad drink. 

" And God was with the lad ; and he grew, and 
dwelt in the w^ilderness, and became an archer. 

"And he dwelt in the wilderness of Paran : and his 
mother took him a wife out of the land of Egypt.^^ 

Thus the bondwoman and her son are cast out ; for 
by the text those under bondage shall not be heirs 
with the redeemed. 

Hagar and her son are representative of the whole 
House of J\lan from the river of Egypt to the great 
river Euphrates, and not only of them, but those 
of the river Pison, the river of to-day as well. Why 
should they be cast out? It is because of sin and 
transgression, even as Adam and Eve were cast out of 
the garden of Eden for transgression. It does not 
follow from the casting out that they shall not be re- 
stored again, but, on the contrary, it was said to 
Abraham, " The son of the bondwoman will I make a 
nation, because he is thy seed ;" and the same promise 
is given Hagar when her son is threatened with death ; 



208 INDICATIONS OF THE BOOK OF GENESIS. 

therefore, by the allegory, the promise regarding Ish- 
mael is the promise regarding the whole human family, 
which is included in the seed of Abraham through 
faith (see Gal. iii. 9). 

If Ishmael represents man, then it becomes evident 
that there are other hosts than man ; for Abraham was 
made a father of nations; moreover, ''the desolate 
hath many more children than she which hath a hus- 
band,'^ — that is, the children of Sarah shall outnumber 
those of Hagar. 

In Diagram 26, spaces a, a indicate the Four 
Ages ; 6, 6, through the wilderness, indicate the bar- 
renness of man (see Diagram 21) as a subjugatory 
element; c, c indicate the Four Ages through the 
pertainings of Ishmael; d, d, through the years of^ 
Abraham, indicate time from the beginning down to 
the advent of the Messiah the Prince as the Son of 
man and as the Subjugator, at or about the time Ish- 
mael, by the simple history, was cast out ; 6, e indicate 
the House of Man under bondage ; /, /, through Ish- 
mael the son of the bondwoman, indicate the trans- 
gressive condition of man. 

Ishmaeldwelt in the wilderness; therefore, allegorically 
(see Diagram 26), he dwelt in the Three Ages of Man 
which existed before the flood. This indication becomes 
manifest from the text ; for when he dwelt in the wilder- 
ness of Paran and became an archer, the reference (see Rev. 
vi. 1,2; also verse 1 8) is to the First or Euphratic age ; but 
when he took a wife from the land of Egypt, the reference 
is to both the Hiddekelic and Gihonic ages ; hence the 
term '' wilderness'^ is, under the veil, an expression em- 
blematic of, and relating to, the First Three Ages of Man. 



INDICATIONS OF THE BOOK OF GENESIS. 209 

Ge7i. xxL 9-21, consideredr as allegory, 
DIAGRAM 26. 



HAGAR AND TSHMAEL. 



« N 



« -Q 0. ti 




Beginning of Time. 
Pre Euphratic Era. 
Creation of the Euphratic or First race (Adam's). 



Ishmael in Paran. 



Ishmael in Egj^pt. 



<^ ^i si vi \i 



Ishmael in the Fourth age. Deluge of Noah. 

Advent of the Messiah the Prince as the Subju- 
gator. Ishmael, the son of the bondwoman, as 
transgressive man still mocking, is cast out. The 
years of Abraham indicate that Ishmael has a 
pertaining to the host of fallen creatures tliat 
people the Pre-Euphratic Era. 



End of Time. 



18* 



210 INDICATIONS OF THE BOOK OF GENESIS. 

If man was called according to a purpose (see II. 
Tim. i. 9), then it is manifest that the bounds of his 
habitations must be set or established, so that the works 
and labors appertaining to them may be placed where 
they belong. At this stage of Bible history the habi- 
tations of man are more particularly indicated as ages, 
of which there are four, and, as three of these are 
under the veil, it becomes clear that the history of the 
Fourth must be taken as allegory that the hidden 
history may be revealed. The necessity of inspiration, 
therefore, becomes manifest ; for man of himself can- 
not recall or bring back that of which he has no re- 
membrance or knowledge. 

If there is no hidden history, if there is no cover- 
ing, or veil, thrown over the Sacred Records, then^ 
there really seems but little need of inspiration in their 
preparation ; for simple history, to all intents and pur- 
poses, was as easily chronicled in the days of David as 
in these days. However, Paul has shown (see Gal. iii.) 
that the simple history of the Scripture is allegory ; 
that it possesses a value far beyond the mere episodic 
life of individuals ; that it possesses a value far beyond 
its profit " for doctrine, for reproof, for correction, for 
instruction in righteousness.'^ 

That simple history is a veil is clearly stated in Isa. 
viii. 18: '^Behold, I and the children whom the 
Lord hath given me are for signs and for wonders in 
Israel from the Lord of hosts, which dwelleth in 
mount Zion.^^ The book of Jeremiah also confirms it 
as follows (Jer. i. 10) : "See, I have this day set thee 
over the nations and over the kingdoms, to root out, and 
to pull down, and to destroy, and to throw down, to 



INDICATIONS OF THE BOOK OF GENESIS. 211 

build^ and to plant/^ Such being the case, the conclu- 
sion is unavoidable that the harmony of the hidden 
meanings contained in the Scriptures of the prophets 
proves their inspiration. 

In the days of Adam, events surrounding the life of 
Adam were taken as parable of illustration ; in the 
days of Noah, events surrounding the life of Noali 
were taken as parable of illustration ; in the days of 
Abraham, events surrounding the life of Abraham 
were taken as parable of illustration ; and as, in the 
future, the same magnitudes are to be brought into 
notice, history connected with such future will also be 
used as parable of illustration ; but the purpose in- 
volved in the callino; of man must not be lost to sio^ht 
in the simple history of any man, be it Noah, Abraham, 
or David. 

XXI. 22-34. ^^And it came to pass at that time, 
that Abimelech and Phichol the chief captain of his 
host spake unto Abraham, saying, God is with thee 
in all that thou doest : 

" Now therefore swear unto me here by God, that 
thou wilt not deal falsely with me, nor with my son, 
nor with my son's son: but according to the kindness 
that I have done unto thee, thou shalt do unto me, 
and to the land wherein thou hast sojourned. 

" And Abraham said, I will swear. 

"And Abraham reproved Abimelech because of a 
well of Waaler, which Abimelech's servants had violently 
taken away. 

" And Abimelech said, I wot not who hath done 
this thing : neither didst thou tell me, neither yet 
heard I of it, but to day. 



212 INDICATIONS OF THE BOOK OF GENESIS. 

^^And Abraham took sheep and oxen^ and gave 
them unto Abimelech ; and both of them made a 
covenant. 

"And Abraham set seven ewe lambs of the flock by 
themselves. 

" And Abimelech said unto Abraham, What mean 
these seven ewe lambs which thou hast set by them- 
selves ? 

"And he said. For these seven ewe lambs shalt thou 
take of my hand, that they may be a witness unto me, 
that I have digged this well. 

" Wherefore he called that place Beer-sheba ; because 
there they sware both of them. 

" Thus they made, a covenant at Beer-sheba : then 
Abimelech rose up, and Phichol the chief captain of^ 
his host, and they returned into the land of the Philis- 
tines. 

" And Abraham planted a grove in Beer-sheba, and 
called there on the name of the Lord, the everlasting God. 

" And Abraham sojourned in the Philistines^ land 
many days.'^ 

In Diagram 27, spaces a, a indicate the Four Ages ; 
6, b indicate the land (see Diagram 16) passed through 
by Abraham ; c, c indicate the first three ages through 
Abimelech, his son, and his son's son ; d, d indicate the 
ten divisions of time by the Decaide System; 6, e indi- 
cate the apportionment of the thousand pieces of silver 
(see XX. 16) Abimelech gave Abraham ; /,/ indicate the 
apportionment of the seven ewe lambs by the Decade 
System ; g, g indicate the thousand generations (see 
Deut. vii. 9, 10) as time; A, h indicate the thousand 
pieces of silver as time. 



INDICATIONS OF THE BOOK OF GENESIS, 213 

Oen. xxL 22-34, considered as allegory, 
DIAGRAM 27. 

THE FIRST COVENANT AS MADE WITH ABRAHAM. 



^ k: 



^x ^ u > ^ S 




Beginning of Time. 

Gerar*^' \ Pre-Euphratic Era (see Diagram 25). 

Creation of the Euphratic or First race (Adam's), or of the 
well (see Num. xxi. 12-18) that was digged bv the Lawgiver. 

The oath of kindness or the covenant, established between 
Abraham and Abimelech (see verses 23, 24), points to the 
entering in of the Law, or to the covenant for the estab- 
lishment of righteousness by works; hence, righteousness 
by works is a ruling principle of this the First Covenant. 

The Adversary (see verse 25) disregards the oath of kind- 
ness, or the First Covenant, and makes aggression upon 
man of Adam's race, thereby bringing him into bondage. 
The Adversary (see verse 26) disclaims all knowledge of 
the fnll of man. yet (see iii. 1-6) he caused the fall through 
his plausibility. 

In view of the covenant between Abraham as the father of 
nations and Abimelech as shadowing the Adversary, 
Abraham takes seven ewe lambs (see verses 28-.30) as 
■witness unto him that he digged the well that was vio- 
lently taken away by the servants of Abimelech ; hence, 
should Abimelech make further aggression, he will surely 
transgress the covenant. 

This well shadows the First race of men of Adam's race, 
and as (see verse 31) the place of the oath or covenant is 
called Beer-sheba, so Beer-sheba shadows the First age, 
in which Gerar— where Abraham dwells— finds place (see 
Diagrams 26, 27). 

In the light that Beer-sheba shadows the First age. then 
the -seven ewe lambs, by the Decade Sy.stem, shadow and 
pertain to the first seven semidivisions of the Four Ages; 
at the end of which the redeemed of the Four Ages are 
freed from all aggression on the part of Satan the mighty 
Power of Evil. 

Thus the covenant made nt Beer-sheba (see verse 32) shad- 
ows the institution of the Law or First Covenant at or 
about the time of the creation of man of Adam's race in 
the First age. 



Creation of the Pisonic or Fourth race. 

Abraham's oath of kindness to Abimelech 
expires (see verses 23, 24) at the end of the 
Third age. 

Crucifixion, absolute death, and resurrection 
of the Messiah, who brings back with him 
the redeemed of the past ages, and who 
takes them with him to his abode (see Acts 
iii. 20, 21) in the heaven. 



End of Time. 



V •<: >» "^ "^ * 



214 INDICATIONS OF THE BOOK OF GENESIS. • 

In the text the history of Abraham and Abimelech 
is again taken up; from which the indication is plainly- 
seen that Abimelech is aware of the greatness of Abra- 
ham as a prophet^ and as one chosen by the Lord for 
the fulfilment of some great purpose. By xx. 14 he 
made Abraham valuable presents^ whereby he might 
secure his good will, and now he seeks to confirm it 
by Abraham^s oath of fair-dealing and kindness. 

In the light that Abraham is the father of many 
nations, and in the light that Sarah is the mother of many 
nations, Abimelech also becomes a great power, which, 
allegorically, is the Powder of Evil. The well of water 
Abraham digged, and which Abimelech's servants vio- 
lently took away, relate to the creation and fall of man. 
The seven ewe lambs which Abraham set by them^ 
selves are emblematic of the first seven semidivisions 
of the times, and as such are witnesses of the digging 
of the well or the bringing forth of man. 

Man was brought forth suddenly (see Isa. xlviii. 7) : 
"They are created now, and not from the beginning; 
even before the day when thou heardest them not; lest 
thou shouldest say, Behold, I knew them.^' Abimelech 
said (verse 26), " I wot not who hath done this thing : 
neither didst thou tell me, neither yet heard I of it, but 
to day,'^ which embodies much of the substance quoted 
from Isaiah. The indication must not be lost to sight, 
however, that Abimelech disclaimed all knowledge of 
the seizure of the well by his servants. 

It is stated (verse 27), " And Abraham took sheep and 
oxen, and gave them unto Abimelech ; and both of 
them made a covenant ;^^ therefore, as the seven ewe 
lambs typify the seven semidivisions of the times, so 



INDICATIONS OF THE BOOK OF GENESIS. 215 

the thousand pieces of silver which Abimelech gave 
Abraham typify the thousand generations to which the 
covenant between Abraham and Abimelech was made ; 
which covenant, by the hidden meaning, is the First 
Covenant, or the Covenant of Righteousness by Works. 
Hence, by the allegory, — for Abraham is a father of 
many nations, while Abimelech shadows Satan king of 
evil, — all hosts are included under its provisions, the 
same being substantially set forth in Dent. xxix. 9-17, 
and also as follows, I. Chron. xvi. 15-22: '^Be ye 
mindful always of his covenant; the word which he 
commanded to a thousand generations ; 

" Even of the covenant which he made with Abraham, 
and of his oath unto Isaac ; 

" And hath confirmed the same to Jacob for a law, 
and to Israel /or an everlasting covenant, 

^^ Saying, Unto thee will I give the land of Canaan, 
the lot of your inheritance ; 

" When ye were but few, even a few, and strangers 
in it. 

" And when they went from nation to nation, and 
from one kingdom to another people ; 

'* He suffered no man to do them wrong : yea, he 
reproved kings for their sakes, 

''Saying, Touch not mine anointed, and do my 
prophets no harm.'^ 

By XX. 7 Abimelech, king of Gerar, is told by the 
Lord that Abraham is a prophet; hence Abraham, 
Isaac, and Jacob are the prophets called for in the 
above quotation, but who is the anointed of the Lord ? 
It seems thoroughly in accord with the preceding indi- 
cations that the anointed one is the Seed of Abraham ; 



216 INDICATIONS OF THE BOOK OF GENESIS. 

from which it follows, in conjunction with the text, that 
the covenant made between Abraham and Abimelech, 
in point of time (see also Diagram 27), is limited to a 
thousand generations, as set forth in I. Chron. xvi. 
15-22; Deut. vii, 9; Ps. cv. 8-15. 

Such being the case, the thousand generations indi- 
cate the bounds of time — at least as far as the habitation 
of man of Adam's race is concerned — during which, as 
substantially stated in Deut. vii. 10, the Lord will repay 
^^ them that hate him to their face, to destroy them : he 
will not be slack to him that hateth him, he will repay 
him to his face.^' 

The allegory of the seven ewe lambs, however, indi- 
cates that the oath of kindness which was given Abim- 
elech does not extend beyond the seventh semidivision 
of the times, although by verse 23 (see Diagram 27) it 
really expires at the end of the Third age. Therefore, 
during the eighth semidivision, repayment will be made 
to those hating righteousness, as called for by the text 
of Isaiah. Now, although both Abraham and Abime- 
lech sware when the covenant was made, yet history 
up to the present day clearly shows that forbearance 
remained only with the Father of many nations, w^hile 
the Power of Evil hastened to fill out the measures of 
his iniquitous kingdom. The covenant between Abra- 
ham and Abimelech is an embodiment of the First Cove- 
nant, and therefore, as indicated by the text, is based 
upon works ; but the covenant which the Lord afterwards 
made wdth Abraham was based upon faith in the Word 
of God, and, in consequence, is tlie Second Covenant. 

If the bounds of time are limited to a thousand gen- 
erations, how shall a generation be determined ? This 



INDICATIONS OF THE BOOK OF GENESIS. 217 

particular generation is given in Ps. xxii. 30 : ^^A seed 
shall serve him ; it shall be accounted to the Lord for 
a generation f and this Seed, by the Psalm, is evidently 
our Lord and Saviour Jesus Christ; for it is stated, 
'^ They shall come, and shall declare his righteousness 
unto a people that shall be born, that he hath done this^^^ 
thus giving both the declarer and listeners a place far 
away in the indefinite future. With this view, the 
years in which our Saviour, as Jesus Christ, was mani- 
fest to man determines the value of the generation, for 
otherwise the length of his generations are under the 
veil ; hence the bounds of time are found to approxi- 
mate thirty-three thousand five hundred years. This 
great period of time relates altogether to the habitation 
of man of Adam^s race ; for the covenant is made with 
man as a limiting agent ; but, by the figure of the river 
of Eden, the first four seals of the Revelation of St. 
John, and many other figures, time is divided into four 
ages. These ages, in turn, are divided, giving rise to 
eight half-times or epochs, as indicated in xv. 8-10 ; 
and, as progress is made, the chief landmarks apper- 
tainino; to the Four Ao-es will become manifest. 

XXII. 1, 2, 9-12. ^^ And it came pass after these 
things, that God did tempt Abraham, and said unto 
him, Abraham: and he said, Behold, here I am. 

'' And he said, Take now thy son, thine only son 
Isaac, whom thou lovest, and get thee into the land of 
Moriah ; and offer him there for a burnt offering upon 
one of the mountains which I will tell thee of. . . . 

" And they came to the place which God had told 
him of; and Abraham built an altar there, and laid the 
K 19 



218 INDICATIONS OF THE BOOK OF GENESIS, 

wood in order, and bound Isaac his son, and laid hina 
on the altar upon the wood. 

" And Abraham stretched forth his hand, and took 
the knife to slay his son. 

^^ And the Angel of the Lord called unto him out 
of heaven, and said, Abraham, Abraham : and he said, 
Here am I. 

^^And he said, Lay not thine hand upon the lad, 
neither do thou any thing unto him : for now I know 
that thou fearest God, seeing thou hast not withheld 
thy son, thine only son, from me/^ 

In the temptation recorded here Abraham showed 
his great faith in the Lord, that the Lord would fulfil 
his promise even though Isaac was taken away from 
him. Paul makes this point quite clear (see Heb. xi." 
17-19) in that Abraham accounted that God was able 
to raise Isaac even from the dead. The preservation 
of Isaac's life, however, was a matter of the gravest 
importance ; for the promise had been given that in 
Isaac the Seed should be called ; hence the indications 
follow that if Isaac had been offered up as a burnt- 
offering he would most assuredly have been restored 
again, that the promise might reach its fulfilment. 
Moreover, Paul further intimates that, in a figure, 
Abraham received Isaac from the dead. If such a 
meaning is really intended, then- it becomes obvious 
enough, as Isaiah substantially declares, that the Tenth 
^' shall return, and shall be eaten : as a teil tree, and as 
an oak, whose substance is in them, when they cast their 
leaves: so the holy seed shall be the substance thereof,'^ 
— the Tenth evidently pointing to or actually indicating 
the Messiah as the Living Bread. If such be the case. 



INDICATIONS OF THE BOOK OF GENESIS. 219 

then the Seed of Abraham, after such a return, may be, 
or is already, called in Isaac, and Isaac at this time may 
be, and probably is, the temple of the Seed ; and hence, 
through Isaac as a figure, Abraliam received the 
promised heir (see xv. 4) from tlie dead, or, otherwise, 
from the valley of the shadow of death. 

It must be remembered that, before this episode, the 
Messiah had been brought forth into the world as the 
Seed of Abraham in accordance with the promise in 
XV. 4, which view James ii. 23 evidently confirms as 
follows : " And the Scripture was fulfilled which saith, 
Abraham believed God, and it was imputed unto him for 
righteousness.^^ If the Scripture was fulfilled, then 
the heir must have been brought forth, — not the heir 
to Abraham's flocks and herds merely, but the heir to 
all things, Abraham at the time of the promise being 
possessor of heaven and earth ; and if brought forth, 
then the Seed of Abraham could have been called in 
Isaac at any time after Abraham was assured that 
such should be the case. If at the time of the offering 
Isaac was the temple of the Seed, then truly Abraham 
received him from the dead ; for to change his taber- 
nacle the Messiah, as the Seed of Abraham, must have 
descended into the valley of the shadow of death, and 
must have returned from thence. 

The heir to all things is the Seed of Abraham, the 
Seed of Abraham is Christ, and Christ is the Son of 
God. By the Records, a body was prepared for the 
Son, and the Son was begotten, made in and after the 
image and likeness of God; then man, who was pre- 
destinated by the plan, was called and conformed to 
the image of the Son, whereby the Son (see Rom. viii. 



220 INDICATIONS OF THE BOOK OF GENESIS, 

29) became " the firstborn among many brethren." To 
them — that is, to the Son and to man — the command 
was given to subdue the earth, and to have dominion 
over it, and to replenish it. The failure of Adam, 
whether as the progenitor of the First or of the Fourth 
races, is evidence sufficiently strong to show the in- 
ability of man in himself to carry out the great work, 
and, therefore, the Son, to whom also the command 
was given, must fulfil it, or the command and all its 
issues would become dead, which cannot be. 

If the fourth Adam failed, is it {)robable that 
nothing would be done for nearly four thousand years? 
Is it at all probable that Satan should roam unchecked 
throughout this period of time? — not only this period, 
but, also, throughout that of the whole habitation of^ 
man, the three great ages preceding that of the fourth 
Adam ? It is not probable ; but great work has been 
going on from the fall of the first man. Who per- 
forms this work? The answer is found in Rev. xi. 
2-4 : ^* But the court which is without the temple leave 
out, and measure it not ; for it is given unto the Gen- 
tiles : and the holy city shall they tread under foot 
forty and two months. 

" And I will give power unto my two witnesses, and 
they shall prophesy a thousand two hundred and three- 
score days, clothed in sackcloth. 

^^ These are the two olive trees, and the two candle- 
sticks standing before the God of the earth." 

Thus the two Faithful AVitnesses are, and have been, 
laboring throughout the Four Ages of Man ; and, 
therefore, as the seven ewe lambs — which were witnesses 
of the covenant between Abraham and Abimelech — 



INDICATIONS OF THE BOOK OF GENESIS, 221 

indicated the first seven seraidivisions of the times, so 
the forty-two months during which the two Faithful 
Witnesses labor indicate the same magnitude, from 
which it becomes evident that Abimelech and his ser- 
vants control the Gentiles who shall tread the holy 
city under foot. It is stated, however, that the two 
Faithful Witnesses shall prophesy during this time, 
from which, and from Rev. xi. 7, 8, it is clear that 
they have been working from the fall of the first man 
of the human family, or from the entering in of the 
First Covenant or Law. 

One Faithful Witness is Jesus Christ (see Rev. iii. 
13, 14), and inasmuch as Melchizedek was make like 
unto him, he must be the other; therefore, these two, 
the Word and the Spirit (see also Rev. iii. 13, 14) 
are the Faithful Witnesses called for by the Sacred 
Records. 

If the begotten Son has been laboring throughout 
all these years, why is it that he becomes the Seed of 
Abraham ? It is that man may be redeemed ; for, 
when man was predestinated as an instrumentality in 
the overthrow of evil, his fall was foreseen, and by 
the commandments given at the first it was decreed that 
his iniquity should be visited from father to son until 
the great debt should be paid. Thus the primary ob- 
ject in the calling of man could progress" towards its 
fulfilment independently, as it were, of man^s imme- 
diate debt; but, eventually, the time rolled around 
when the debt of man must be considered. It is evi- 
dent that the one paying the debt must assume it ; and 
to assume it he must, by the Law" of Iniquity, become 
the son of man ; therefore, the body of the begotten 

19* 



222 INDICATIONS OF THE BOOK OF GENESIS. 

Son, the Living Bread, was eaten by Abraham, thus 
becoming the flesh of Abraham, and was brought forth 
into the world the Seed of Abraham, that the Law be 
fulfilled and the redemption of man inaugurated. 

If the Son is brought forth into the world as the 
Seed of Abraham, how is it possible for him to be 
called in Isaac? The possibility is indicated in the 
offering up of Isaac; for Abraham (see Heb. xi. 19) 
accounted that God was able to raise Isaac from the 
dead that the promise might be fulfilled. From this 
statement the inference is clear that, should the Seed 
of Abraham descend to the valley of the shadow of 
death, he also could return again, and, hence, could 
be called in Isaac. The possibility of the return of 
the Tenth, or the Livino; Bread, from the valley of" 
the shadow of death is exemplified by the return from 
thence (see II. Kings iv. 32-36) of the son of the 
Shunammitish woman. If it is possible for the 
widow's son to return from thence, so is it possible for 
the Tenth to return. The possibility of the return is 
positively expressed in the New Testament by the 
restoration of Lazarus, who was permitted by the 
Saviour to remain in the grave four days, which, un- 
doubtedly, was to show the absolute possibility of 
such a return. By this death, however, Lazarus did 
not pay the' penalty of transgression, — for that is ab- 
solute death, a death from which none but God can 
return, and those whom he brings with him, — or else 
Lazarus and the widow's son would be the first fruits 
from the dead, which cannot be. The great point to 
be derived from the return of those who descended 
into the vallev of the shadow of death is the cer- 



INDICATIONS OF THE BOOK OF GENESIS. 223 

tainty of the return of the Seed of Abraham from 
thence when he changes his habitation^ or tabernacle, 
in accordance with the plan for the assumption of 
man's iniquity. 

If, in a figure, Abraham received Isaac from the 
dead, then, by the figure, Isaac must be the temple of 
the Seed of Abraham ; consequently, the Tenth must 
have descended into the valley of the shadow of deatli, 
must have returned from thence, and must have been 
eaten by Isaac through the ministrations of the priest- 
hood of Melchizedek. 

By his action (see verse 10) Abraham showed the 
vitality of his faith ; and although he was not permitted 
to injure the lad, the evidence of his faith in the 
promise of God, that his Seed should be called in 
Isaac, remained with him, and could not be taken 
away. 

It is quite probable that thh angel of the Lord men- 
tioned here is Melchizedek, for of his divine character 
there is little or no doubt. In the development of 
the \vork called for by the Sacred Writings, the three 
Persons of the Trinity are made manifest; of these 
the First Person has no man seen at any time ; but, in 
the mystery of godliness, it is altogether probable that 
both the Second and Third Persons have been manifest 
to man as the Messiah and as Melchizedek. If the 
Messiah is God, then Melchizedek, also, is God; for 
he is made like unto him, and has neither beginning 
of days nor end of life. 

If God is so unapproachably great, what man of 
Adam's race can be like unto him? None; for by all 
the records man had a beginning of days. Moreover, 



224 INDICATIONS OF THE BOOK OF GENESIS. 

no man of Adam's race is King of Righteousness ; for 
the Kingdom of Righteousness is the Kingdom of God. 

If, in the mystery of godliness, the two Persons of 
the Trinity are made manifest to man, it is evident 
that they will be known by their works and attributes ; 
and, as they have been working throughout the Four 
Ages of Man, it is also evident that their labors will 
be seen on every side. Therefore, if the Scriptures are 
to be read understandingly, it is clear that the magni- 
tudes involved must be brought to the light ; conse- 
quently the establishment of the presence of the Third 
Person of the Trinity in the work is a matter of the 
greatest importance. Hence Paul unmistakably defines 
Melchizedek as a divine being, a being clothed with 
the highest attributes ; wherefore, if he is not the Word,^ 
he must be the Spirit, for the Father hath no man seen 
at any time. 

Among the magnitudes of the Scriptures are three 
general lines of interpretation, one of which involves 
the hidden meaning, or the primary object sought in 
the calling of man, another involves the simple history 
of man, while the third line takes up all the desirable 
moral lessons and inculcations applicable to the govern- 
ment and interest of man. These three lines are trace- 
able on every page of the inspired Records, and as 
they are sought out the sublimity of the great purpose 
of God will be manifested. 

XXII. 15-18. ^^ And the Angel of the Lord called 
unto Abraham out of heaven the second time, 

^^ And said. By myself have I sworn, saith the Lord, 
for because thou hast done this thing, and hast not 
withheld thy son, thine only son, 



INDICATIONS OF THE BOOK OF GENESIS. 225 

"That in blessing I will bless thee, and in mul- 
tiplying I will multiply thy seed as the stars of 
the heaven, and as the sand which is upon the sea 
shore ; and tliy seed shall possess the gate of his 
enemies ; 

^' And in thy seed shall all the nations of the earth 
be blessed ; because thou hast obeyed my voice/^ 

By XV. 5 the Lord promised Abraham that his 
seed should be as the stars of heaven for number, and 
Abraham believed God, and it was counted unto him 
for righteousness ; but now, after Abraham had given 
this great proof of his faith in God, the Lord sware by 
himself that Abraham's seed should be multiplied as 
the sand which is upon the sea-shore. 

When the promise was given Abraham (see xv. 5) 
Abraham was the temple of the Seed, but when the 
proof of his faith was given it was given simply as 
the man Abraham ; for his Seed was at the time, or 
had been, out in the world suffering from the persecu- 
tions of the Adversary and his adherents, suffering the 
afflictions which God assured Abraham should surely 
befall him ; now, however, the Lord sware to Abraham, 
saying, " Thy seed shall possess the gate of his enemies ; 
and in thy seed shall all the nations of the earth be 
blessed .'' Thus, by the promise (see xv. 5) and by the 
oath (see xxii. 15-18), two immutable things (see Heb. 
vi. 13-20), the redeemed shall bean innumerable host; 
for through faith in the Word of God the heathen will 
be justified, and through faith they w^ill be counted the 
seed of Abraham (see Gal. iii. 8). From the fact that 
Isaac is called the " only son,'' the indications are further 
confirmed that the Seed of Abraham really is called in 
P 



226 INDICATIONS OF THE BOOK OF GENESIS. 

Isaac, and that Isaac is at this very time the temple of 
the Seed. 

The shadow of death is a figure of death ; hence, as 
Abraham received his Seed in this figure from the 
dead, so he, by his offering up of Isaac, expressed and 
manifested his beh'ef in the return of his Seed from 
absolute death, should such a death environ him. 

XXIII. 1-9. " And Sarah was a hundred and seven 
and twenty years old : these were the years of the life 
of Sarah. 

"And Sarah died in Kirjath arba ; the same is 
Hebron in the land of Canaan : and Abraham came 
to mourn for Sarah, and to weep for her. 

" And Abraham stood up from before his dead, and 
spake unto the sons of Heth, saying, 

" I am a stranger and a sojourner with you : give me 
a possession of a buryingplace with you, that I may 
bury my dead out of my sight. 

" And the children of Heth answered Abraham, 
saying unto him, 

" Hear us, my lord : thou art a mighty prince among 
us : in the choice of our sepulchres bury thy dead ; 
none of us shall withhold from thee his sepulchre, but 
that thou mayest bury thy dead. 

" And Abraham stood up, and bowed himself to the 
people of the land, even to the children of Heth. 

" And he communed with them, saying, If it be your 
mind that I should bury my dead out of my sight, hear 
me, and entreat for me to Ephron the son of Zohar, 

" That he may give me the cave of Machpelah, which 
he hath, which is in the end of his field ; for as much 



INDICATIONS OF THE BOOK OF GENESIS. 227 

money as it is worth he shall give it me for a posses- 
sion of a buryingplace amongst you/^ 

By this allegory Abraham is the father of nations ; 
Sarah is the mother of nations ; the land of Canaan 
is the earth in the Fourth age (see Diagram 28) ; the 
inhabitants of the land of Canaan are the hosts under 
bondage to the Adv^ersary. 

In Diagram 28^ spaces a, a indicate the Four Ages ; 
b, b indicate the Four Ages by the land through which 
Abraham passed (see Diagram 16) in his journey from 
Ur of the Chaldees to Canaan, and also the aj)portion- 
ment of the purchase-money (see Diagram 20, spaces 
e, e) ; c, c, through the years of Sarah as a mother of 
nations, indicate time from the dividing of the Pre- 
Euphratic Era down to the near approach of the end 
of time. 

Among the people of Canaan Abraham is a stranger 
and a sojourner, and, therefore, he seeks a burying- 
place for his dead, which, as indicated by Sarah the 
mother of nations, is man. If Abraham^s dead is man, 
then a burying-place becomes necessary; for in the 
^' fourth generation^' they shall come hither again ; 
hence the cave of Machpelah is not only a sepulchre for 
Sarah the wife of Abraham, but it is representative of 
the pit wherein the absolute dead of the last epoch (see 
Diagram 28) shall rest, forever oblivious to any call. 

XXIII. 16-18. ^^ And Abraliam hearkened unto 
Ephron ; and Abraham weighed to Ephron the silver, 
w^hich he had named in the audience of the sons of 
Heth, four hundred shekels of silver current money 
with the merchant. 

" And the field of Ephron, which was in Machpe- 



228 INDICATIONS OF THE BOOK OF GENESIS, 

Gen. xxiii.j considered as allegory, 
DIAGRAM 28. 

THE YEAKS OF SARAH AS A MOTHER OF NATIONS. 



V 



end of time, — that 
will, in tlie last era 
have fallen forever. 



Beginning of Time. 
Pre-Euphratic Era. 
Creation of the Euphratic or First race (Adam's). 



Dividing in the midst of the First age (see xv. 8-10). 

I Creation of the Hiddekelic or Second race. 
Destruction of the First race. 

Dividing in the midst of the Second age. 

, Creation of the Gihonic or Third race. 
Destruction of the Second race. 

Dividing in the midst of the Third age. 

Creation of the Pisonic or Fourth race. 

Destruction of the Third race. Deluge of Noah. 

Advent of the Messiah as the Son of man. 

Advent of the Messiah as the Seed of woman. Dividing 
of the Fourth age. 

Judgmental Era. 
Thousand Years' Era. 

Era of Destruction, in which (see verse 4) the dead of 
Abraham and the dead of the children of Canaan will 
be buried out of sight forever in the destruction of the 
world (see Isa. Ixv. 9-18) that shall fulfil towards the 
is, evil and sin, which are the dead issues of existence, 

of time, be blotted out forever, and their kingdom will 



INDICATIONS OF THE BOOK OF GENESIS. 229 

lah, which teas before Manire, the field, and the cave 
which was therein, and all the trees that icere in the 
field, that were in all the borders round about, were 
made sure 

" Unto Abraham for a possession in the presence of 
the children of Heth, before all that went in at the 
gate of his city/^ 

Thus, by the simple history, a dwelling-place has 
been prepared for Abraham's dead, and in it they will 
remain until they rise again the children of the free- 
woman ; but when they rise, the field, and the trees 
that are in the field, and all that are in the borders 
thereof, which were made sure unto Abraham for a 
possession by purchase, will be theirs also; for they 
will be Abraham's children, among whom the children 
of the Adversary (see St. Matt. xiii. 24-30) will have 
no place. 

XXIII. 19. ^^And after this, Abraham buried 
Sarah his wife in the cave of the field of Machpelah 
before Mamre : the same is Hebron in the land of 
Canaan." 

Thus, by the simple history, Sarah the mother of 
nations was buried in the cave of the field of Mach- 
pelah : thus Sarah the wife of Abraham was buried 
in the cave of the field of Machpelah. 

XXIY. 1-4. '' And Abraham was old, and well 
stricken in age : and the Lord had blessed Abraham 
in all things. 

'' And Abraham said unto his eldest servant of his 
house, that ruled over all that he had. Put, I pray 
thee, thy hand under my thigh : 

20 



230 INDICATIONS OF THE BOOK OF GENESIS. 

^^And I will make thee swear by the Lord, the 
God of heaven, and the God of the earth, that thou 
shalt not take a wife unto my son of the daughters of 
the Canaanites, among whom I dwell : 

" But thou shalt go unto my country, and to my 
kindred, and take a wife unto my son Isaac.'^ 

At this time Abraham is old and well stricken in 
age, his son Isaac is well grown into manhood, and, by 
verse 1, the Lord had blessed Abraham in all things. 
If such be the case, wherein lies the surety that the 
seed of Abraham — as set forth in xv. 13 — shall be 
afflicted four hundred years? The fulfilment of this 
prophecy is under the veil, but by the lifting of the 
veil the Messiah, as the Seed of Abraham, becomes 
manifest as a bodily presence, and he undoubtedly is 
the one that shall sufifer affliction for this length of 
time. It is clear from the text that Abraham is pros- 
perous and that Isaac is happy ; therefore, since the 
four hundred years expire with the Exodus (see Acts 
vii. 17, 18), how can the prophecy find fulfilment 
except the Messiah, as the Seed of Abraham, be actually 
present? The mere admission of the lapse of these 
years from the time the assurance was given Abraham 
unto the Exodus does not fill out the measure of the 
prophecy, and, therefore, seed of Abraham suffering 
from affliction must be present. If such seed be 
present, then it is under the veil, for both Abraham 
and Isaac are blessed, and appear to be unconscious of 
any suflFering or affliction at a time when nearly forty 
years of the four hundred have expired. If no seed is 
or are suffering, how, then, is it possible for the prophecy 
to be fulfilled? The positive assurance of the Lord 



INDICATIONS OF THE BOOK OF GENESIS. 231 

admits of no curtailment; therefore the Seed of Abra- 
ham, as the Messiah the Prince, must have entered 
upon his mission for the redemption of man ; for no 
other can be substituted to fill his place. 

Abraham is anxious that Isaac shall take a wife 
from among his kindred and not from among the 
Canaanites, which is an allegory indicating that 'the 
laud of Canaan shall be a free gift unto his seed^ and 
not possession by law. The land of Canaan is sym- 
bolic of the earth in the Fourth age, and the earth 
will be given to the Messiah as the Seed of Abraham; 
for, in the fulness of his mission, lie will drive out 
the Adversary and his army of adherents, and he will 
subdue the earth and have dominion over it as called 
for in i. 28. 

By the simple history of the text, should Isaac inter- 
marry with the Canaanites, he would be of them, 
whereby the promise (see xxvi. 3), " Unto thy seed I 
will give all these countries,^^ would become void ; for 
the land would entail or fall to his children through 
the law of the land, and, consequently, could not be a 
free gift. The gift of the earth, however, was made 
to the Seed, the Messiah, long before the calling of 
man, while the Edenic Law came with the calling of 
man ; hence the indication is clear that the gift can- 
not be vitiated by the Law that entered later (see Gal. 
iii. 17). 

Through the weakness of man, as a subjugator, it is 
evident that both good and evil must be transmitted 
by the provisions of the Law of Iniquity, wherefore, 
if the land be possessed through or by any law (see 
Gal. iii. 21), then evil is not eliminated from the good, 



232 INDICATIONS OF THE BOOK OF GENESIS, 

and the subjugation of the earth would remain unac- 
complished ; for the First Covenant — which is alto- 
gether Law — would be the ruling principle ; hence 
Abraham sent his eldest servant unto his kindred to 
bring a wife for Isaac, that, by the allegory, the land 
may be a free gift to his seed, and not by or through 
the* Law. 

XXIV. 5, 6. " And the servant said unto him, 
Peradventure the woman will not be willing to follow 
me unto this land : must I needs bring thy son again 
unto the land from whence thou earnest? 

^^And Abraham said unto him, Beware thou that 
thou bring not my son thither again/^ 

Abraham, as the father of nations, came from a coun- 
try of which comparatively little is known ; he wajr 
commanded to leave his country and his kindred and 
go to a land which the Lord would show him. This 
land was the land of Canaan, and the land of Canaan 
(see Diagram 16) is symbolic of the earth in the 
Fourth age. Here Abraham is a stranger and so- 
journer ; but the land is promised to him, and to his 
Seed forever. If the land is promised to him, and to 
his Seed forever, and if he is a stranger and a so- 
journer in the land, then it becomes evident that the 
Canaanites must be driven out. Who are the Canaan- 
ites? By the allegory they are the Serpent and his 
immediate adherents, the Adversary and his host ; for 
by iii. the Serpent was present and crept through the 
fields of Eden ; by Job. i. 6-12 ; Job. ii. 1-7, the same 
power walked up and down in the earth, and strolled 
to and fro in it as though he was possessed of every 
monarchical attribute, and also, by Rev. xii. 9, the 



INDICATIONS OF THE BOOK OF GENESIS. 233 

Serpent, called the devil and Satan, was cast out into the 
earth, and his angels were cast out with him ; therefore 
they are in the earth ; therefore they are in the Land 
of Canaan; and it follows that they form the great 
host which man was predestinated and called to subdue. 

Allegorically, Abraham is the father of nations; 
Isaac is representative of the seed of Abraham ; and 
the eldest servant represents (see Dan. x. 19-21 ; Jude 
9) the angel of the First Age of Man. The land of 
Canaan is symbolic of the earth, and the country from 
which Abraham came symbolizes, to him, the land of 
non-existence, or the land from whence he was pre- 
destinated and called ; while the Canaanites, as stated 
above, indicate the Adversary and his host. Such 
being the magnitudes involved by the allegory, it 
becomes manifest that Abraham, as a father of nations, 
has every reason for prohibiting a union between his 
son and the Canaanites. 

If, as in a previous allegory (see Diagram 21), 
Sarah represented the city Jerusalem which is from 
above, then the wife of Isaac must be representative 
of the same magnitude; for (see xvii. 19) the Lord 
will establish his covenant with Isaac; hence, allegori- 
cally, Isaac's wife must come from the land of right- 
eousness that the covenant made with Abraham be 
steadfast and sure. Indications further follow that 
the son of the bondwoman shall not be heir with the 
son of the free- woman ; whether the bondwoman be 
Hagar, or whether she be a daughter of Canaan ; 
whether the free-woman be Sarah, or whether she be 
Rebekah. 

Abraham's concern refrardino* Isaac's return to the 

20* 



234 INDICATIONS OF THE BOOK OF GENESIS. 

land from whence he came is indicativ^e of failure, — 
that is, of the ineffectual calling of man ; for a return 
to the land of non-existence indicates a never-ending 
and eternal blotting out of the creature. 

XXIV. 10. "And the servant took ten camels of 
the camels of his master, and departed ; for all the 
goods of his master were in his hand : and he arose, 
and went to Mesopotamia, unto the city of Nahor.'^ 

In the light that Abraham^s eldest servant repre- 
sented the angel of the First Age of Man, then the 
ten camels, by the Decade System of Chronology, 
represent or memorialize the whole House of Man, as 
indicated (see Diagrams 29, 4, 13, 14) by the ten 
generations from Adam to Noah, and also by the ten 
generations from Shem to Abraham. 

In Diagram 29, spaces a, a indicate the Four 
Ages ; 6, 6, by the countries through which Abraham 
passed, indicate in a reverse manner the journey of 
Abraham's servant from Canaan, or the Fourth age, to 
Ur of the Chaldees, or to Mesopotamia, as the First 
age, and the return from thence ; c, c indicate the ten 
divisions of time by the Decade System; d, d indicate 
the apportionment of the ten camels to the ten divisions 
of time; e, e indicate the apportionment of the ten 
shekels to the ten divisions of time. 

XXIY. 11-14. "And he made his camels to 
kneel down without the city by a well of water at the 
time of the evening, even the time that women go out 
to draw water. 

" And he said, O Lord God of my master Abraham, 
I pray thee, send me good speed this day, and shew 
kindness unto my master Abraham. 



INDICATIONS OF THE BOOK OF GENESIS. 235 

Oen, xxiv.j considered as allegory, 
DIAGRAM 29. 

REBEKAH AT THE WELL AS A MOTHER OF NATIONS. 



Beginning of Time. 
PreEuphratic Era. 
Creation of the Euphratic or First race (Adam's), 

or of the well (see Num. xxi. 17, 18). Re- 

bekah at the well. 

Dividing in the midst of the Euphratic or First 
age. 




Dividing m the midst of the Hiddekelic or Sec- 
ond age. 



Dividing in the midst of the Gihonic or Third 
age. 



Dividing in the midst of the Pisonic or Founh 
age. 



End of Time. 



236 INDICATIONS OF THE BOOK OF GENESIS. 

"Behold, I stand here by the well of water; and 
the <iaughters of the men of the city come out to draw 
water : 

" And let it come to pass, that the damsel to whom 
I shall say, Let down thy pitcher, I pray thee, that I 
may drink ; and she shall say, Drink, and I will give 
thy camels drink also : let the same be she that thou 
hast appointed for thy servant Isaac; and thereby 
shall I know that thou hast shewed kindness unto my 
master/^ 

By the allegory the wife of Isaac must represent 
the same magnitude as Sarah ; therefore she, also, will 
be a mother of nations. This fact seems to be indi- 
cated in the prayer of the servant who represents the 
First age ; for although he only seeks a drink for him- 
self, yet the sign of the mother of nations will be 
given when she shall reply, " Drink, and I will give 
thy camels drink also;^' which, by the Decade System 
(see Diagram 29), includes all the Ages of Man. (For 
the allegory of the well, see Diagram 29.) 

Now, inasmuch as the covenant made with Abraham 
will be established with Isaac, the substance of it will 
be shown forth under different figures as Isaac's history 
is taken up, but the magnitudes will remain the same. 
In the context the servant's prayer was answered when 
Rebekah, the daughter of Bethuel, came out and gave 
him drink, and (see context) drew water for all his 
camels. 

XXIV. 19-27. "And when she had done giving 
him drink, she said, I will draw water for thy camels 
also, until they have done drinking. 

" And she hasted, and emptied her pitcher into the 



INDICATIONS OF THE BOOK OF GENESIS. 237 

trough, and ran again unto the well to draw water, and 
drew for all his camels. 

" And the man wondering at her held his peace, to 
wit w^hether the Lord had made his journey prosperous 
or not. 

^^ And it came to pass, as the camels had done drink- 
ing, that the man took a golden earring of half a shekel 
weight, and two bracelets for her hands of ten shekels 
weight of gold ; 

'^ And said, Whose daughter art thou ? tell me, I 
pray thee : is there room in thy father's house for us to 
lodge in ? 

^' And she said unto him, I am the daughter of 
Bethuel the son of Milcah, which she bare unto Nahor. 

^^ She said moreover unto him. We have both straw 
and provender enough, and room to lodge in. 

^^ And the man bowed down his head, and worshipped 
the Lord. 

*^ And he said. Blessed be the Lord God of my mas- 
ter Abraham, who hath not left destitute my master of 
his mercy and his truth : T being in the way, the Lord 
led me to the house of my master's brethren." 

From this it becomes evident thatRebekah is chosen 
as the wife of Isaac, and that, as such, she will be the 
mother of nations ; also that the covenant of the Lord 
will be established with Isaac, through which the mercy 
and truth of the Lord will be sure unto Abraham, — 
not to Abraham only, but unto all the nations of the 
earth. 

XXIV. 29-32. '' And Rebekah had a brother, and 
his name was Laban : and Laban ran out unto the man, 
unto the well. 



238 INDICATIONS OF THE BOOK OF GENESIS. 

" And it came to pass, when he saw the earring, and 
bracelets upon his sister's hands, and when he heard the 
words of Rebekah his sister, saying, Thus spake the 
man unto me, that he came unto the man ; and, behold, 
he stood by the camels at the well. 

" And he said. Come in, thou blessed of the Lord ; 
wherefore standest thou without ? for I have prepared 
the house, and room for the camels. 

'^ And the man came into the house : and he ungirded 
his camels, and gave straw and provender for the camels, 
and water to wash his feet, and the men's feet that we7^e 
with him." 

Allegorically, Rebekah is representative of the free- 
woman, and (see verse 3) the daughter of Canaan rep- 
resents the bondwoman ; but, since Rebekah is chosen^ 
the indication is clear that the bondwoman has been 
cast out, even as indicated in a preceding allegory. 

The journey of Abraham's servant from Canaan to 
Mesopotamia shadows a journey from the Fourth age 
back to the First age ; the First age being represented 
(see Diagram 16) by Ur of the Chaldees. The ten 
camels, by the Decade System (see Diagram 29), also 
point to the Four Ages, thereby indicating that the head 
servant, as shadow, journeyed from Canaan to Ur of 
the Chaldees. 

The half-shekel of the golden earring points (see Ex. 
XXX. 12, 15) to the offering of the Lord as given by one 
man, be he rich or poor; wherefore, by the half-shekel 
that pertains to the earring, — the earring pertaining to 
the head, — so (see, also, Ex. xxix. 20; Dan. ii. 36-40) 
the stand-point as regards time is, at this stage of the 
allegory, in the beginning of the First age, at or about 



INDICATIONS OF THE BOOK OF GENESIS. 239 

the time of the creation of man of Adam's race. 
Hence when Rebekah at the well gave the camels drink 
— the camels shadowing the ten divisions of the Four 
Ages by the Decade System — she stood revealed as the 
cliosen mother of nations. 

As Sarah, the wife of Abraham, the mother of na- 
tions, journeyed from Ur of the Chaldees through the 
great land, as shadow, to Canaan, so, now, Rebekah, the 
chosen mother of nations, will journey from Ur of the 
Chaldees to Canaan ; which journey (see Diagram 29) 
is shadowed by the ten shekels of the two bracelets she 
wore upon her hands ; the two bracelets doubtless 
shadowing Egypt as the Second age, and Egypt as the 
Third age (see, also, parallel indication, Ex. xxix. 20 ; 
Dan. ii. 36-40). 

Rebekah returned with the eldest servant and be- 
came the wife of Isaac ; but the alleo;ory of Rebekah 
at the well seems to indicate that she is chosen as the 
mother of nations, even as Sarah was chosen as the 
mother of nations ; and that she represents Jerusalem 
which is from above, even as Sarah represented Jerusa- 
lem which is from above. 

XXV. 1, 2. " Then again Abraham took a wife, 
and her name was Keturah. 

" And she bare him Zimran, and Jokshan, and Me- 
dan, and Midian, and Ishbak, and Shuah.'^ 

This appears to be a portion of the veil covering the 
promise to Abraham that in multiplying the Lord will 
multiply the seed of Abraham as the stars of heaven ; 
yet, allegorically, Keturah, as a daughter of Canaan, 
may, in the history of Isaac, represent the same magni- 



240 INDICATIONS OF THE BOOK OF GENESIS. 

tude as Hagar, that the allegory be full ; for, by verse 
6, Abraham sent them away also while he yet lived. 

XXV. 7-10. "And these are the days of the years 
of Abraham^s life which he lived, a hundred threescore 
and fifteen years. 

" Then Abraham gave up the ghost, and died in a 
good old age, an old man, and full of years; and was 
gathered to his people. 

" And his sons Isaac and Ishmael buried him in the 
cave of Machpelah, in the field of Ephron the son of 
Zohar the Hittite, which is before Mamre; 

^^ The field which Abraham purchased of the sons of 
Heth : there w^as Abraham buried, and Sarah his wife.^^ 

Thus Abraham died in a good old age, and went to 
his fathers in peace seventy-five years after he was as- 
sured that his seed should suffer affliction. If no 
covering or veil is thrown over this history, then the 
Records are singular and (contradictory ; but if there is 
a covering or veil, then the Records are wonderful and 
harmonious. Which is it? The latter beyond all 
question, whether the Bible be regarded either as truth 
or as fiction. (For the allegory of Abraham's years, 
see Diagram 16.) 

XXV. 11. " And it came to pass after the death of 
Abraham, that God blessed his son Isaac ; and Isaac 
dwelt by. the well Lahai-roi.'^ 

Here, again, the blessing of God is poured upon 
Isaac, even after seventy-five years of the four hundred 
have expired. . Why should this be so? Has circum- 
stance or exigency made the prophecy (see Gen. xv. 13, 
14) a dead letter that it should not be fulfilled ? It 
is impossible that such should be the case, for the 



INDICATIONS OF THE BOOK OF GENESIS. 241 

assurance was positive, unequivocal, unconditional ; 
therefore it mfist be fulfilling, and the Seed of Abra- 
ham, unknown, unrecognized of men, yet seen of an- 
gels, must be suffering untold tribulation. 

XXV. 12-18. '^ Now these are the generations of 
Ishmael, Abraham's son, whom Hagar the Egyptian, 
Sarah's handmaid, bare unto Abraham : 

" And these are the names of the sons of Ishmael, 
by their names, according to their generations : the 
firstborn of Ishmael, Nebajoth ; and Kedar, and 
Adbeel, and Mibsam, 

" And Mishma, and Duraah, and Massa, 

" Hadar, and Tema, Jetur, Naphish, and Kedemah : 

'' These are the sons of Ishmael, and these are their 
names, by their towns, and by their castles ; twelve 
princes according to their nations. 

" And these are the years of the life of Ishmael, a 
hundred and thirty and seven years : and he gave up 
the ghost and died, and was gathered unto his people. 

" And they dwelt from Havilah unto Shur, that is 
before Egypt, as thou goest toward Assyria : and he 
died in the presence of all his brethren.'' 

Ishmael, through Hagar, is representative of the 
great city Jerusalem, the Four Ages of Man which 
are under bondage to sin ; and, as already indicated, 
the twelve sons of Ishmael appertain to these Four 
Ages. By the allegory they dwelt in these Four Ages ; 
for Assyria pertains to the First or Euphratic age ; 
Egypt to both the Hiddekelic and Gihonic, or Second 
and Third ages ; while Havilah pertains to the Fourth 
or Pisonic age (see Diagram 1). Now, inasmuch as 
Ishmael ^^died in the presence of all his brethren," it 
L ^ 21 



242 INDICATIONS OF THE BOOK OF GENESIS. 

follows, as allegory, that he died at or about the end 
of time (see Diagrams 28, 30), and, hence, that the 
bondage of sin shall expire with the Fourth age. never 
to return ; for the son of the bondwoman shall not be 
heir with the son of the free-woman. 

In Diagram 30, spaces a, a indicate the Four Ages ; 
6, b indicate the Four Ages through four countries 
(see Diagram 1); c, e indicate the apportionment of 
IshmaeFs years to the chief divisions of time (see 
Diagram 19). 

XXV. 19-26. ^^ And these are the generations of 
Isaac, Abraham's son : Abraham begat Isaac : 

'* And Isaac w^as forty years old when he took Re- 
bekah to wife, the daughter of Betliuel the Syrian of 
Padan-aram, the sister to Laban the Syrian. 

'' And Isaac entreated the Lord for his wife, because 
she teas barren : and the Lord was entreated of him, 
and Rebekah his wife conceived. 

"And the children struggled together within her; 
and she said, If it be so, why am I thus ? And she 
went to inquire of the Lord. 

" And the Lord said unto her, Two nations are in 
thy womb, and two manner of people shall be sepa- 
rated from thy bowels; and the one people shall be 
stronger than the other people ; and the elder shall 
serve the younger. 

'^ And wdien her days to be delivered were fulfilled, 
behold, there loere tw^ins in her w^omb. 

" And the first came out red, all over like a hairy 
garment ; and they called his name Esau. 

" And after that came his brother out, and his hand 
took hold on Esau's heel ; and his name w^as called 



INDICATIONS OF THE BOOK OF GENESIS. 243 



Gen. XXV. 12-18, considered as allegory, 
DIAGRAM 30. 

THE YEARS AND THE GENERATIONS OF ISHMAEL. 



\ 



5S "O u 



^ Hi ;j 



Beginning of Time. 

Ishmael. Pre-Euphratic Era divided in the midst. 

Creation of the First or White race (Adam's). 

Nebajoth. 



Kedar. 

Creation of the Second or Red race. 



Destruction of the First or White race. 
Adbeel. 



Mibsam. 

Creation of the Third or Black race. 

Destruction of the Second or Red race. 
Mishma. 



Dumah. 

Creation of the Fourth or Pale race. 

Massa. 

Deluge of Noah. Destruction of the Third or Black race. 

Hadar. 

Advent of the Messiah the Prince as the Son of man. 

Tema. Messianic Epoch. 

Crucifixion of the Messiah as Jesus Christ. 

Jetur. Judgmental Era. 

Naphish. Thousand Years' Era. 
Kedemah. Era of Destruction. 

Ishmael dies and is buried in the presence of all his brethren. (See 
death of Sarah, Diagram 28.) 

End of Time. 



244 INDICATIONS OF THE BOOK OF GENESIS. 

Jacob: and Isaac was threescore years old when she 
bare them/^ 

In this allegory, Rebekah, like unto Sarah, was bar- 
ren, as it is written (Isa. liv. 1), "Sing, O barren, thou 
that didst not bear; break forth into singing, and cry 
aloud, thou that didst not travail with child : for more 
a7'e the children of the desolate than the children of 
the married wife, saith the Lord f' for Rebekah, like 
unto Sarah, is emblematic of Jerusalem which is free, 
which is the mother of us all. But Isaac entreated the 
Lord because his wife was barren, and she conceived 
twins. The children struggled within her, and, when 
she inquired of the Lord why it should be thus, the 
Lord informed her that two manners of people should 
be separated from her bowels, one of which should be 
stronger than the other, and that the elder should serve 
the younger. When the children were born the elder 
was called Esau and the younger was called Jacob. 

This piece of simple history calls for a double alle- 
gory ; for two manners of people are set forth by it. 
In the first (see Diagram 31, spaces d, d) Jacob is em- 
blematic of the Fourth Age of Man, while Esau is 
eml)lematic of the Three Ages of Man preceding the 
Deluge. Now, although these people are of one blood, 
yet they differ in their characteristics ; for of those ex- 
isting before the flood, one was white, another was 
red, and another was black, while those of the age 
which Jacob represents are of a pale color. Still, 
again, the races which existed prior to the Deluge (see 
vi. 1-4; Deut. ii. 1-23) were giants, were men of great 
stature, were mighty men, were men of renown ; which 
clearly implies that, physically, they were much stronger 



INDICATIONS OF THE BOOK OF GENESIS. 245 

than the race of the fourth Aclam^ of which Jacob is the 
allegorical representative. 

In Diagram 31, spaces a, a indicate the Four Ages ; 
6, b indicate the ten divisions of time by the Decade 
System ; c, c indicate the apportionment of the threescore 
years of Isaac to time from the creation of the First 
race down to and including the overlap of the Third 
and Fourth ages ; cZ, d indicate time ; e, e indicate the 
pertainings of Esau and Jacob to the Four Ages. 

In the second allegory the magnitudes are much in- 
creased ; for by it Jacob represents the whole human 
family, while Esau represents the great host which fell 
before the creation of man. 

The color of Esau denotes that he pertains to the 
Hiddekelic or Red race ; and it will be noticed that, 
throughout scriptural interpretation, the Second age 
has a special bearing upon the whole Four Ages inde- 
pendent of its own immediate history. 

XXV. 27-34. " And the boys grew : and Esau was 
a cunning hunter, a man of the field ; and Jacob was 
a plain man, dwelling in tents. 

" And Isaac loved Esau, because he did eat of Ms 
venison : but Rebekah loved Jacob. 

" And Jacob sod pottage : and Esau came from tlie 
field, and he was faint: 

^ ^' And Esau said to Jacob, Feed me, I pray thee, 
with that same red pottage; for I am faint: therefore 
was his name called Edom. 

*' And Jacob said, Sell me this day thy birthright. 

"And Esau said. Behold, I am at the point to die: 
and what profit shall this birthright do to me? 

" And Jacob said. Swear to me this day ; and he 

21^ 



246 INDICATIONS OF THE BOOK OF GENESIS, 

Gen, XXV, 19-34, coyisidered as allegory. 
DIAGRAM 31. 

THE BIRTH OF ESAU AND JACOB. 



« \i 



Beginning of Time. 

Pre-Euphratic Era. 

Creation of the First or White race (Adam's). 



Dividing in the midst of the Euphratic or First age. 

Creation of the Second or Red race. 
Destruction of the First or Wliite race. 



Dividing in the midst of the Hiddekelic or Second 
age. 



Creation of the Third or Black race. 
Destruction of the Second or Red race. 

Dividing in the midst of the Gihonic or Third age. 



Creation of the Fourth or Pale race The sixty years of Isaac, at the 
time Rebekah bare Esau and Jacob, indicate, by the Decade Sys- 
tem, the semidivisions of the First Three Ages of Man, Hence, the 
! barrenness of Rebekah points to the failure of man as a subjugatory 
element (see i. 28) from the beginning of time down to the Deluge, 

By verses 25, 26, Esau is the elder of the two, and by verses 33, 3i, 
Esau sold his birthright to Jacob, theyounger; hence, inasmuch as 
the Fourth race is the la«t that was created, so, allegorically, Jacob 
may represent the Fourth race and age, the stand-point through 
the years of Isaac being, by the Decade System (see Diagram 31, 
spaces c. c), established at or about the beginning of the Fourth age. 
In this light Esau, the eMer, becomes representative of the three 
ages under the veil, or the three ages covered by the threescore years 
of Isaac, which will leave Jacob as pertaining to the Fourth age. 

The threescore years of Isaac include the overlap of the Third and 
Fourth ages ; hence, the birthright falls to Jacob, the younger son. 

End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 247 

sware unto him : and he sold his birthright unto 
Jacob. 

^' Then Jacob gave Esau bread and pottage of len- 
tiles ; and he did eat and drink, and rose up, and went 
liis way. Thus Esau despised his birthright/' 

By the first allegory (see Diagram 31) Esau repre- 
sents the Three Ages of Man which existed previous 
to the flood ; and now — that is, at or about the time 
of the great Deluge of Noah — he comes to Jacob faint, 
and on the point to die. Why should he come to Jacob 
for assistance? Is he not in his own father\s house 
where all things are at his command? Is he not the 
elder son ? - Does not his father love him ? Yes. Then 
why should he come to the younger for help? Is it 
because of the transmission of a great debt which he 
cannot lay aside; wherefore, burdened and weary, his 
birthright possesses no value in itself whereby he may 
be relieved of his load ? By the sale of the birthright, 
however, the accumulated debt of nations goes with it, 
and Jacob, the new-born race of Adam (see, also, Song of 
Sol. i. 6 ; viii. 8-10), takes up the care of it ; hence, the 
birthright becomes his in exchange for a mess of pottage. 

Every sale or transmission of the birthright involves 
a reissue of the command to subdue the earth and have 
dominion over it, because a new race of men is brought 
forth with such transmission of birthright ; but, 
through Esau, the weakness of man is shown, and how 
valueless the birthright is, in his hands, to preserve him- 
self from death. From these indications the mess of 
pottage which Jacob gave Esau doubtless was a fair com- 
j^ensation, and was intended to indicate the weak and 
fallen state of man as a governing and subjugatory agent. 



248 INDICATIONS OF THE BOOK OF GENESIS, 

The strength of the second allegoric rendering is 
made manifest by the predestination and calling of 
man ; for man was predestinated and called to be con- 
formed to the image of the Son, that the Son might be 
the first-born among many brethren. This conformity 
was established that, in part, man might be redeemed 
through the operation of the Law governing the trans- 
mission of iniquity that was given from the first ; 
therefore, as Esau, through Jacob, found relief and, as 
. it were, renewal of life, so, through the regeneration, 
redemption, and justification of man, the highway of 
escape is provided and made manifest for others than 
man, or for those which fell before man was created, 
should they seek to enter therein. (This view involves 
the priesthood of man.) 

The allegory of Jacob and Esau points out the two 
great hosts of fallen beings to which the way of light 
and life is open. Esau, as the allegoric representative 
of the sin-tinctured and evil host, is clothed with hair 
as with a garment, and it will be found that, through- 
out the Scriptures, all hosts under bondage to sin, 
whether man or angel, are marked with the coats of 
skins, and, as such (see Ezek. i. 4-11), are indicated as 
beasts, in consequence of which the natural history 
given in the Sacred AVritings possesses a very impor- 
tant bearing on Biblical interpretation. 

XXVI. 1-17. "And there was a famine in the 
land, besides the first famine that was in the days of 
Abraham. And Isaac went unto Abimelech king of 
the Philistines unto Gerar. 

" And the Lord appeared unto him, and said, Go 



INDICATIONS OF THE BOOK OF GENESIS. 249 

Dot down into Egypt ; dwell in the land which I shall 
tell thee of. 

^'Sojourn in this land, and I will be with thee, and 
will bless thee; for unto thee, and unto thy seed, I 
will give all these countries, and I will perform the 
oath which I sware unto Abraham thy father ; 

" And I will make thy seed to multiply as the stars 
of heaven, and will give unto thy seed all these coun- 
tries ; and in thy seed shall all the nations of i\\e earth 
be blessed : 

'' Because that Abraham obeyed my voice, and kept 
my charge, my commandments, my statutes, and my 
laws. 

" And Isaac dwelt in Gerar. 

" And the men of the place asked Mm of his wife ; 
and he said, She is my sister : for he feared to say. She 
is my wife ; lest, said he, the men of the place should 
kill me for Rebekah ; because she was fair to look 
upon. 

'^ And it came to pass, when he had been there a 
long time, that Abimelech king of the Philistines 
looked out at a window, and saw, and, behold, Isaac 
was sporting with Rebekah his wife. 

*^ And Abimelech called Isaac, and said. Behold, of 
a surety she is thy wife : and how saidst thou. She is 
rny sister ? And Isaac said unto him. Because I said, 
Lest I die for her. 

*' And Abimelech said. What is this thou bast done 
unto us? one of the people might lightly have lain 
with thy wife, and thou shouldest have brought guilti- 
ness upon us. 

^' And Abimelech charged all his people, saying. He 



250 INDICATIONS OF THE BOOK OF GENESIS. 

that touclieth this man or his wife shall surely be put 
to death. 

"Then Isaac sowed in that land, and received in 
the same year a hundredfold : and the Lord blessed 
him. 

" And the man waxed great, and went forward, and 
grew until he became very great ; 

" For he had possession of flocks, and possession of 
herds, and great store of servants : and the Philistines 
envied him. 

" For all the wells which his father^s servants had 
digged in the days of Abraham his father, the Philis- 
tines had stopped them, and filled them with earth. 

"And Abimelech said unto Isaac, Go from us; for 
thou are much mightier than we. 

" And Isaac departed thence, and pitched his tent in 
the vallev of Gerar, and dwelt there.'^ 

According to these verses Isaac w^nt down to Gerar, 
and while there the Lord appeared unto him, and told 
him to sojourn in that land, and promised the land 
unto him and his seed, his progeny, as a free gift. The 
promise of the Lord involved the possession of the 
country of Canaan and its immediate surroundings, 
upon which Isaac pastured his herds and flocks ; but, 
in addition to this, the Lord said, " And I will per- 
form the oath which I sware unto Abraham, thy father.'^ 
What was this oath ? It was this (xxii. 16-18) : " By 
myself have I sworn, saith the Lord, for because thou 
hast done this thing, and hast not withheld thy son, 
thine only so/i, 

" That in blessing I will bless thee, and in multiply- 
ing I will multiply thy seed as the stars of the heaven, 



INDICATIONS OF THE BOOK OF GENESIS. 251 

and as the sand which is upon the -sea shore; and thy 
seed shall possess the gate of his enemies; 

'^ And in thy seed shall all the nations of the earth 
be blessed ; because thou hast obeyed my voiee/^ 

By the promise thus given Abraham, the indication 
follows that the Seed of Abraham, which is Christ, 
shall possess the gate of his enemies, and therefore 
that, in him, shall all the nations of the earth be blessed. 
The apparently strange promise is now given (see verse 
4) that in the seed of Isaac all the nations of the earth 
shall be blessed. If the Seed of Abraham is Christ, 
and, as such, is a personality, how can he become the 
Seed of Isaac, that in him all the nations of the earth 
shall be blessed? or how shall the Seed of Abraliam 
be called in Isaac? It is through the ministrations of 
the priesthood of Melchizedek ; for the Tenth, after 
descent into the valley of the shadow of death as the 
Seed of Abraham, can return, and can be eaten, and 
the holy seed can be the substance thereof (see Isa. vi. 
13). It becomes obvious from the text that, through 
the priesthood of Melchizedek, the Seed will be called 
in Isaac, and that the covenant which the Lord made 
with Abraham will be established with Isaac, and 
with his Seed after him ; for that which was promised 
to Abraham and to his Seed (see Diagram 16, spaces 
d, d) is now promised to Isaac and to his Seed (see 
Diagram 32, spaces d, d) ; hence the covenant now 
established with Isaac is the Second Covenant, or the 
Gospel of Christ (see Gal. iii. 8). 

In Diagram 32, spaces a, a indicate the Four Ages; 
6, b indicate the ten divisions of time by the Decade 
System ; c, c indicate the hundredfold multiplication 



252 INDICATIONS OF THE BOOK OF GENESIS. 



Gen, xxvi, 1-17, considered as allegory, 
DIAGRAM 32. 

THE SECOND COVENANT AS ESTABLISHED WITH ISAAC. 



^ K5 "b 




Beginning of Time. 

Pre-Euphratic Era (see Diagram 25). 

Creation of the Eaphratic or First race (Adam's), or 

of the well (see Diagram 27) that was called Beer- 

sheba. 

First Grand Division of Time. 



Second Grand Division of Time. 



Third Grand Division of Time. 



Fourth Grand Division of Time. 

The greatness of Isaac as a father of nations (see 
verses 12, 13) is made manifest in the last half of 
the Fourth age ; hence, in the last half of the 
Fourth age the seed of Isaac (see verse 4) will be 
multiplied as the stars of heaven ; while for all 
that the man sowed he shall receive a hundred- 
fold. 

End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 253 

of Isaac as a father of nations ; d, d indicate the coun- 
tries through which Abraham passed in his journey 
from Ur of the Chaldees to Canaan, which, doubtless, 
comprehend the land (see verse 3) promised to Isaac 
and to the seed of Isaac. 

Isaac dwelt in Gerar, and, by the simple history, 
although he had received promises of such magnitude, 
he, like Abraham his father, could scarcely credit them, 
and his faith was weak ; so much so was it that he 
sought to pass Rebekah his wufe as his sister. Abime- 
lech, how^ever, discovered that Rebekah was Isaac's 
wife, and he charged all his people against injuring 
Isaac, as it is written (I. Chron. xvi. 22), ^^ Touch not 
mine anointed, and do ray prophets no harm.'' It was 
revealed unto Abimelech that Abraham was a prophet, 
and he was forbidden to harm him under pain of 
death; the same condition now follows with Isaac; 
for Abimelech says, " He that toucheth this man or his 
wife shall surely be put to death ;" therefore, the great 
mantle which enveloped Abraham has fallen upon 
Isaac. The Lord's charge to Abimelech against harm- 
ing Abraham and his wife shadows conditions pertain- 
ing to man before his fall. 

The blessing of the Lord followed Isaac, and he, by 
verse 13, ^^ waxed great, and went forward, and grew 
until he became very great." When Isaac became 
very great he may have been the temple of the Seed, 
at which time he, like Abraham his father, became 
possessor of heaven and earth, in which case the Seed 
coukl not have been called in Isaac at the time he was 
offered as a burnt-offering by Abraham. The great- 
ness of Isaac, as recorded in verse 13, points rather to 

22 



254 INDICATIONS OF THE BOOK OF GENESIS. 

the sublime fruits manifest in the last half-time of the 
Fourth age (see Diagram 32, spaces c, c) ; for Isaac, 
as a father of nations, pertains to the whole Four Ages 
of Man, through which the hundredfold multiplication 
becomes manifest. 

XXVI. 18-33. ''And Isaac digged again the wells 
of water, which they had digged in the days of Abraham 
his father ; for the Philistines had stopped them after 
the death of Abraham : and he called their names after 
the names bv which his father had called them. 

'' And Isaac's servants digged in the valley, and 
found there a well of springing water. 

" And the herdmen of Gerar did strive with Isaac's 
herd men, saying, The water is ours : and he called the 
name of the well Esek ; because they strove with him.^ 

''And they digged another well, and strove for that 
also : and he called the name of it Sitnah. 

" And he removed from thence, and digged another 
well ; and for that they strove not : and he called the name 
of it Rehoboth ; and he said. For now the Lord hath 
made room for us, and we shall be fruitful in the land. 

" And he went up from thence to Beer-sheba. 

" And the Lord appeared unto him the same night, 
and said, I am the God of Abraham thy father : fear 
not, for I am with thee, and will bless thee, and 
multiply thy seed for my servant Abraham's sake. 

"And he builded an altar there, and called upon 
the name of the Lord, and pitched his tent there : and 
there Isaac's servants digged a well. 

" Then Abimelech went to him from Gerar, and 
Ahuzzath one of his friends, and Phichol the chief 
captain of his army. 



INDICATIONS OF THE BOOK OF GENESIS. 255 

^^ And Isaac said unto them, Wherefore come ye to 
me, seeing ye hate me^ and have sent me away from 
you? 

" And they said, We saw certainly that the Lord 
w^as with thee : and we said. Let there be now an oath 
betwixt us, even betwixt us and thee, and let us make 
a covenant with thee ; 

" That thou wilt do us no hurt, as we have not 
touched thee, and as we have done unto thee nothing 
but good,* and have sent thee away in peace : thou art 
now the blessed of the Lord. 

" And he made them a feast, and they did eat and 
drink. 

" And they rose up betimes in the morning, and 
sware one to another : and Isaac sent them away, and 
they departed from him in peace. 

'' And it came to pass the same day, that Isaac's 
servants came, and told him concerning the well W'hicli 
they had digged, and said unto him, We have found 
w^ater. 

" And he called it Shebah : therefore the name of 
the city is Beer-sheba unto this day.'^ 

As, by the allegory (see xxi. 25-30), the well which 
Abraham dug at Beer-sheba (see Diagram 27) symbol- 
ized the creation of the First race of men, so, in the 
allegory above given, the wells of water which Isaac 
dug are symbolic of the creations of man. 

Now, inasmuch as four wells have been dug (for 
Abraham dug the well Beer-sheba), so four independent 
creations or races of men have been brought forth ; 
and, as three of these wells appear to be under the 
control of Abimelech and his chief captain Phichol 



256 INDICATIONS OF THE BOOK OF GENESIS. 

(see verses 18, 19), so the three ages which existed 
before the flood are subjugated by the Adversary and 
his powerful ally Lucifer, the destroying angel ; both 
of whom are symbolized in the text by Abimelech 
and Phichol his chief captain. 

In Diagram 33, spaces a, a indicate the Four Ages; 
6, b indicate the countries passed through by Abraham 
in his journey from Ur of the Chaldees to the land of 
Canaan ; c, c indicate the Four Ages by the names of 
the four wells; d, d indicate the Four AgSs by the 
four wells. 

The fourth well (see Diagram 33) indicates that the 
Fourth age Avill be fruitful, and that man shall dwell 
in the land ; but why is it that the Adversary and his 
adherents do not strive for this well? It is because of 
the advent of their Master, their King, their Ruler. 
All their energies are bent to overthrow him ; for, as 
set forth in xv. 13, the Seed shall be afflicted four hun- 
dred years ; and, from Dan. ix. 25, 26, the manifesta- 
tions of the Seed in the flesh extend from the days of 
Abraham until he shall be cut off in the grand con- 
summation of his labors; hence, in the Fourth age, the 
adversarial host well may exclaim with Abimelech 
(verse 16) : ^^ Go from us; for thou art much mightier 
than we.^^ 

By xxi. 22-33, Abimelech made a covenant with 
Abraham that he would not deal falsely with him; but 
the text clearly indicates that Abimelech paid little 
heed to it, for he filled up the wells w^hich Abraham 
had dug. Now, however, he makes a similar covenant 
with Isaac ; but the probabilities are that he will pay 
little, if any, more attention to the covenant and oath 



INDICATIONS OF' THE BOOK OF GENESIS. 257 

Gen. xxvL 18-33, considered as allegory. 
DIAGRAM 33. 

THE FIRST COVENANT OR LAW AS ESTABLISHED WITH 

ISAAC. 



V 



'^ 



^ Hi <J 



Beginning of Time. 
Pre-Euphratic Era. 



Creation of the Euphratic or First race (Adam's). This race is 
shadowed by the well of Beer-sheba that was dug (see xxi. 30, 31) 
by Abraham. This well isee verse 15) was filled up by the Philis- 
tines, and (see verses 32, 33) was reopened by Isaac; hence Isaac 
becomes father to the First race. Moreover"(see verse 23), Isaac 
■went up to Beer-sheba, wherefore the stand-point of the allegory 
is carried into the First age. In the First age, therefore, Abime- 
lech, king of Ge:ar, as shadowing the Adversary, made a covenant 
(see verses 26-31) and an oath of kindness with Isaac ; which cov- 
enant, by the magnitudes involved as shadow, indicates the First 
Coven.-iiit or Law that was given for the government of all hosts, 
or the covenant of righteousness by works. 

The second well, as dug by Isaac, shadows the crea- 
tion of the Second race. The altar built by Isaac 
at this place shadows the pillar (see xi. 1-9; Isa. 
xix. 19) that stands at the border of Egypt. 



The Adversary strives with man for this well. 



The third well, as dug by Isaac, shadows the crea- 
tion of the Third race. 
Altar built by Abraham (see Diagram 16). 



The Adversary strives with man for this well. 



The fourth well, as dug by Isaac, shadows the crea- 
tion of the Fourth race. 
Altar built by Abraham (see Diagram 16). 



In this age the Messiah takes up the subjugatory 
labors, thus relieving man ; hence the Adversary 
strives with the Messiah, not with man. 



End of Time. 



22* 



258 INDICATIONS OF THE BOOK OF GENESIS. 

made with Isaac than he did to those made with Abra- 
ham ; still, by the allegory, the covenant is made, and by 
it indications become evident that all hosts are included 
under its provisions that they may give heed to its 
rulings. Hence this covenant shadows the First Cov- 
enant or Law, that entered in with man of Adam's 
race, for the government of all hosts. 

In the covenant with Isaac the Four Ages of Man 
are indicated by the four wells, but in the covenant 
wath Abraham the ages were indicated by the thou- 
sand pieces of silver which Abimelech gave Abraham, 
while the time the oath of the covenant remained in 
force was shadowed by Abimelech, his son, and his 
son's son, where the thousand pieces of silver typify 
the thousand generations, and Abimelech, his son, and 
his son's son (see Diagram 27) shadow the First Three 
Ages of Man. 

The well which Isaac dug at Beer-sheba (see verses 
32, 33), in all probability, was the same which Abra- 
ham had dug, and at which his covenant with Abime- 
lech was made. This w^ell, together with others, 
doubtless was filled up by Abimelech and reopened 
by Isaac, so that, in reality, but four particular wells 
are called for by the allegory. The stand-point of the 
text, as shadow (see verses 22-33) at the time of the 
agreement between Isaac and Abimelech, is in the First 
Age of Man. 

XXVII. 6, 7. " And Eebekah spake unto Jacob 
her son, saying, Behold, I heard thy father speak unto 
Esau thy brother, saying, 

^* Bring me venison, and make me savoury meat, 



INDICATIONS OF THE BOOK OF GENESIS. 259 

that I may eat, and bless thee before the Lord before 
my death/^ 

Isaac, becoming old and blind (see verses 1-5), re- 
quests his elder son, Esau, to prepare him savory meat 
that he might bless him before he died. In compli- 
ance with the request of his father, Esau (see verse 30) 
hunted for venison ; but Rebekah, having overheard 
the conversation, spoke unto Jacob, her younger son, 
as quoted above. 

It was revealed unto Rebekah (see xxv. 23) that the 
elder should serve the younger ; which indicated that 
the birthright should fall to the younger son. It seems 
absolutely necessary, by the allegories, that such should 
be the case; for Esau, the elder, who (see Diagram 31) 
represented the ages of man preceding the Deluge, 
had failed in his mission ; and, therefore, Jacob, who 
succeeded him, must take up Esau's burden ; hence 
(see verse 16) the skins of the kids of the goats were 
put upon his hands, and upon the smooth of his neck, 
that the great purpose may reach its fulfilment; man 
having been called as an instrumentality in the work 
(see Ex. xix. 5, 6) that w^as purposed in the beginning. 

As already stated, Jacob purchased Esau^s birthright, 
which indicated that the burden had been taken up by 
Jacob as representative of the Fourth age ; hence in- 
dications become manifest that the blessing shall rest 
with Jacob, which, through skilful management, Re- 
bekah succeeded in securing for him (see verses 9-17). 

Did Rebekah act unrighteously in this matter? It 
seems scarcely probable that such could have been the 
case; for she knew by revelation that the elder should 
serve the younger. Paul himself seems substantially to 



260 INDICATIONS OF THE BOOK OF GENESIS. 

ask the same question (Rom. ix. 14), ^'Is there unright- 
eousness with God V^ To which he gives reply, " God 
forbid/^ Therefore it follows that Jacob's personation 
of Esau (see verses 15-23) is an allegory indicating that 
the names and debts of the preceding ages (see Dia- 
gram 31) has fallen upon him ; while the manner of 
the blessing also indicates that Jacob will be the temple 
of the Seed, through whom Esau and all families of 
the earth shall be blessed. 

XXVII. 26-29. ''And his father Isaac said unto 
him, Come near now, and kiss me, my son. 

" And he came near, and kissed him : and he smelled 
the smell of his raiment, and blessed him, and said, 
See, the smell of my son is as the smell of a field which 
the Lord hath blessed : 

" Therefore God give thee of the dew of heaven, 
and the fatness of the earth, and plenty of corn and 
wine : 

'' Let people serve thee, and nations bow down to 
thee : be lord over thy brethren, and let thy mother^s 
sons bow down to thee: cursed 66 every one that 
curseth thee, and blessed be he that blesseth thee.^^ 

Such is the great blessing wherewith Isaac blessed his 
son Jacob ; such is the blessing with which Isaac blessed 
Jacob before the Lord. What does this blessing in- 
volve? It involves dominion over peoples and uations, 
and it involves lordship over all his mother^s sons. 
Who are his mother's sons ? His mother's sons are 
the inhabitants of Jerusalem which is from above, 
Jerusalem which is free ; for, by the allegory, Rebekah, 
like Sarah, is the free- woman, and the free- woman (see 
Gal. iv. 22-27) is the mother of us all. 



INDICATIONS OF THE BOOK OF GENESIS. 261 

When the promise was given Abraham (xii. 3), 
^^ And I will bless them that bless thee, and curse him 
that curseth thee : and in thee shall all families of the 
earth be blessed/^ reference is made to the future. How 
is it, then, that through Abraham all families of the 
earth shall be blessed? It is because the Seed, the 
Messiah, after the promise had been made to Abraham, 
was called in Abraham, whereby he, Abraham, became 
possessor of heaven and earth. This Seed was called 
in Isaac, and he not only waxed great, but (see xxvi. 
13) he " went forward, and grew until he became very 
great.^^ Now it is seen that this mantle of greatness, 
which had fallen from Abraham upon Isaac, has, in 
turn, fallen upon Jacob ; for his dominion, by the 
blessing, is exceeding great and includes all hosts; the 
text stating, " Cursed be every one that curseth thee, 
and blessed he he that blesseth thee,'^ which includes 
even the host of evil. 

The greatness of the blessing indicates that Jacob 
has become the temple of the Seed. How did Jacob 
become the temple of the Seed ? As in the case with 
Abraham, it was by partaking of the Living Bread. 
What did Sarah prepare when the three angels came to 
Abraham for comfort ? She prepared three measures 
of meal, which she made into cakes upon the hearth. 
What did Abraham bring ? He brought a calf, which 
was dressed and set before the angels. The prepara- 
tion of the three measures of meal was a great mystery, 
and by it, as allegory, the indication was given that the 
bread which Sarah baked upon the hearth became 
imbued with the Living Bread through the priesthood 
of Melchizedek. 



262 INDICATIONS OF THE BOOK OF GENESIS. 

So also with Isaac, savory meat was brought forth, 
of which he was very fond, and of which he partook ; 
but in addition to the savory raeatRebekah gave bread, 
w^hich, by the allegory, through the ministrations of 
the priesthood of Melchizedek, and by the strength of 
Romans ix., must have been imbued with the Living 
Bread. At some time during the feast — Jacob doubt- 
less being a partaker thereof — Jacob ate of this bread, 
and thus he became one of " the fathers, and of whom as 
concerning the flesh Christ came, who is over all, God 
blessed for ever/^ The endowment to Christ is the 
endowment to Jacob ; and, therefore, Jacob must be 
the temple of the Seed ; for the gift of all things can 
be made but to one, and that one is the Seed of Prom- 
ise, \vhether he be called in Abraham, in Isaac, or in: 
Jacob. 

XXVII. 30-33. " And it came to pass, as soon as 
Isaac had made an end of blessing Jacob, and Jacob 
was yet scarce gone out from the presence of Isaac his 
father, that Esau his brother came in from his hunting. 

'' And he also had made savoury meat, and brought 
it unto his father, and said unto his father. Let my 
father arise, and eat of his son's venison, that thy soul 
may bless me. 

" And Isaac his father said unto him, Who art thou ? 
And he said, I am thy son, thy firstborn, Esau. 

" And Isaac trembled very exceedingly, and said, 
Who ? w^here is he that hath taken venison, and brought 
it me, and I have eaten of all before thou camest, and 
have blessed him ? yea, and he shall be blessed .^^ 

As Abraham was in doubt as to which of his two 
sons \vould be chosen as the temple of the Seed, so 



INDICATIONS OF THE BOOK OF GENESIS. 263 

Isaac also was ignorant as to which of his two sons 
would be chosen. He thought, doubtless, that the Seed 
would be called in Esau the first-born, but it is made 
evident by the revelation to Rebekah, by the sale of 
the birthright, and by the blessing, that the Seed would 
be called in Jacob the younger son. Isaac is amazed 
at the discovery, and trembled exceedingly ; but he 
confirmed his blessing in the presence of Esau, saying, 
" Yea, and he shall be blessed.'^ 

It does not follow from the simple history of the 
text that Jacob was a better man than Esau, but, on 
the contrary, the indications seem to point the other 
way. Why, then, should Jacob have been chosen ? 
Paul lights up this query (Rom. ix. 11) : ^' For the 
children being not yet born, neither having done any 
good or evil, that the purpose of God according to 
election might stand, not of works, but of him that 
calleth.^^ Hence it follows, as shown by the choosing 
of Jacob, that justification by faith, which is a sure 
point in the purpose of God, is a matter of election, 
and not a matter of works. Abraham believed God, 
wherefore, by election, his faith in the Word of God — 
not his works — was counted unto him for righteous- 
ness, which condition is one of the vital principles set 
forth by the Second Covenant or Gospel. 

Hence, by election (see Gal. iii. 8), " the Scripture, 
foreseeing that God would justify the heathen through 
faith, preached before the gospel unto Abraham, saying^ 
In thee shall all nations be blessed.'^ By election, 
therefore, — not by merit, — Jacob was chosen, in order 
that God's purpose, according to election, might be 
made manifest independent of works ] for Jacob, by the 



264 INDICATIONS OF THE BOOK OF GENESIS. 

manner in which he secured the blessing, received the 
blessing independent of works. So, also, in the case 
of Isaac, when he denied his wife and said, '' She is my 
sister,^^ God's purpose by election is made manifest in- 
dependent of works. So, also, in the case of Abraham, 
when he '^ laughed, and said in his heart, Shall a child 
be born unto him that is a hundred years old ? and 
shall Sarah, that is ninety years old, bear?'' The pur- 
pose of God by election is made manifest altogether in- 
dependent of merit or of works; hence the doctrine 
of the election embodies the doctrine of justification by 
faith ; rigliteous works being the fruit of justifying faith. 

Indications now follow that justification by faith, as 
a principle, must have been established in tlie begin- 
ning by the election of God ; hence, again, God's pur- 
pose according to election embodies the justification of 
all thought and action through the Assenting Power of 
the Infinite Majesty, by which the Infinite Majesty 
will become the Supreme Director and Conceiver of 
all things to the exclusion of every other power. 

From this position an indication further follows that 
those justified by faith, irrespective of works, are the 
elect; but the vital consideration must be kept in mind 
that, while the Law or First Covenant exists as the 
ruling principle, the righteousness of faith is and must 
be made manifest by righteous works, even as stated 
in James ii. 20-22, " But wilt thou know, O vain man, 
that faith without works is dead ? 

"Was not Abraham our father justified by works, 
when he had offered Isaac his son upon the altar ? 

" Seest thou how faith wronght with his works, and 
by works was faith made perfect?" 



INDICATIONS OF THE BOOK OF GENESIS, 265 

If Jacob's works, or Isaac's works, or even Abra- 
ham's works had been evil continuously, their faith 
would have been barren, dead, devoid of good fruit. 
James further stating, " The devils also believe, and 
tremble." Hence, the quotations from the Epistle of 
James clearly indicate that righteous works are the 
fruit of faith ; not of every faith, however, but (see Gal. 
ii. 16) they are the fruit of the faith of Jesus Christ. 
If righteous works are the fruit of the faith of Jesus 
Christ, then by them the perfection of this faith as a 
tree is made manifest; wherefore, the perfection of 
this fruit-bearing tree being thus established, justifica- 
tion must follow every emanation — be it thought or 
action — springing from it. If justification follows 
every emanation springing from it, then the partici- 
pants of these emanations must be justified by the tree 
itself rather than by the fruit thereof. If the partici- 
pants of the fruit are justified by the tree itself, then 
they are justified by faith, — faith being the tree and 
righteous works the fruit thereof, — which faith evi- 
dently (see Eph. ii. 8, 9) is not of themselves. If not 
of themselves, whence comes this faith by which man 
is justified? This faith, as already indicated (see 
Gal. ii. 16), is the faith of Jesus Christ. How can a 
man be justified by the faith of Jesus Christ as an 
actual existing condition pertaining to him individu- 
ally? Man is justified by the faith of Jesus Christ, 
and participates in the faith of Jesus Christ through 
his regeneration or by his spirit being born into the 
body that was prepared for the Word of God in and 
as the very beginning of the creation of God. If 
man is born into the body that was prepared for Jesus 
M 23 



266 INDICATIONS OF THE BOOK OF GENESIS. 

Christ as the Word of God in and as the very begin- 
ning of the creation of God (see Col. i. 13-18; Rev. 
iii. 14), then he must participate in its perfection, and 
hence, individually, he must participate in the faith 
of the Word of God, which is Jesus Christ, who in- 
vested this body and gave it life. Through regenera- 
tion, therefore, one great point of God's purpose by 
election — viz., justification by faith — pertains to the 
creature world ; for through regeneration the faith of 
Jesus Christ is imparted to the creature, while the faith 
of Jesus Christ — be it imparted whence it may — will 
never fail by bringing forth unwelcome fruit, but will 
forever give the righteous proofs pertaining to a per- 
fect tree, 

XXVII. 38-40. '' And Esau said unto his father, 
Hast thou but one blessing, my father ? bless rae, even 
me also, O my father. And Esau lifted up his voice, 
and wept. 

"And Isaac his father answered and said unto him. 
Behold, thy dwelling shall be the fatness of the earth, 
and of the dew of heaven from above ; 

" And by thy sword shalt thou live, and shalt serve 
thy brother : and it shall come to pass when thou shalt 
have the dominion, that thou shalt break his yoke from 
off thy neck.'^ 

Isaac's blessing confers worldly prosperity upon 
Esau, even as w^orldly prosperity was conferred upon 
Jacob ; but as, in the case of Jacob, the blessing of 
Jacob involves magnitudes far beyond the personal 
welfare of Jacob, so the blessing of Esau indicates a 
magnitude far in excess of his immediate welfare; for 
although the birthright is with Jacob, yet, by the text, 



INDICATIONS OF THE BOOK OF GENESIS. 267 

the strength of it, the birthright, will be lost forever 
in the consummation of the purpose of God. When, 
therefore, this purpose reaches fulfihnent, then Esau 
will have dominion, and then every yoke will have 
been broken never again to be re-established. 

By the context Esau hated Jacob because of the 
blessing wherewith his father liad blessed him, and he 
thought to slay him after his father's deatli, whereupon 
Rebekah advised Jacob to flee to Haran until Esau's 
fury should be turned away. 

XXVII. 46. ^^ And Rebekah said to Isaac, I am 
w^eary of my life because of the daughters of Heth : 
if Jacob take a wife of the daughters of Heth, such 
as these which are of the daughters of the land, what 
good shall my life do me?'' 

This verse contains another indication that the land 
of Canaan shall be possessed by gift and not by the 
law. Should Jacob marry a daughter of Heth, then 
the land would become his through the law, but as alle- 
gory, and as simple history, it must come to him as 
a free gift, for the covenant which was made with 
Abraham and established with Isaac will be confirmed 
with Jacob. 

XXVIII. 1-5. ^' And Isaac called Jacob, and 
blessed him, and charged him, and said unto him, 
Thou shalt not take a wife of the daughters of Ca- 
naan. 

^' Arise, go to Padan-aram, to the house of Bethuel 
thy mother's father ; and take thee a wife from thence 
of the daughters of Laban thy mother's brother. 

"And God Almighty bless thee, and make thee 



268 INDICATIONS OF THE BOOK OF GENESIS. 

fruitful, and multiply thee, that thou mayest be a 
multitude of people ; 

" And give thee the blessing of Abraham, to thee, 
and to thy seed with thee; that thou mayest inherit 
the land wherein thou art a stranger, which God gave 
unto Abraham. 

" And Isaac sent away Jacob : and he went to 
Padan-aram unto Laban, son of Bethuel the Syrian, 
the brother of Rebekah, Jacob's and Esau's mother.'^ 

Thus Isaac, in turn, strictly charged Jacob that he 
should not take a wdfe of the daughters of Canaan, 
and, hence, he sent his son to seek a w^fe from among 
his kindred. In sending him away he bestowed a 
blessing upon him w^hich clearly involved his earthly 
prosperity, but where he says in addition, "And give 
thee the blessing of Abraham, to thee, and to thy seed 
with thee,'' the conditions are altogether different. 
What is the blessing of Abraham ? The blessing is 
this, "That in blessing I will bless thee, and in multiply- 
ing I will multiply thy seed as the stars of the heaven, 
and as the sand which is upon the sea shore; and thy 
seed shall possess the gate of his enemies ; and in thy 
seed shall all the nations of the earth be blessed." 

The strength of this blessing rests upon the Seed of 
Abraham, which Seed (see Gal. iii. 16) is Christ, and 
this Seed is now called in Jacob, and of which, at this 
time, Jacob is the temple ; hence (see Rom. ix. 4, 5), 
Jacob, also, is one of the fathers of whom as concern- 
ing the flesh Christ came. That Jacob is the temple 
seems manifest where Isaac says, " To thee, and to thy 
seed with thee." How can the great blessing of 
Abraham rest upon another than the Seed of Promise ? 



INDICATIONS OF THE BOOK OF GENESIS. 269 

It is not possible ; and, if the Seed is not present, how 
can it be with Jacob? If the Seed of Abraham, 
which is Christ, and (see St. John viii. 56-58) whose 
day Abraham rejoiced to see, had no palpable existence 
in the flesh until his birth of the Virgin, how could 
the blessing of Abraham fall upon the seed of Jacob 
which was with him? Is it at all probable that the 
blessing which pertains to the Seed of Abraham could 
fall upon another than the Seed of Abraham? It is 
manifest that such could not be the case except that 
other be the temple of the Seed; as ^vhen Abraham 
became the possessor of heaven and earth, and as 
when Isaac became very great. It seems evident, by 
the revelation to Rebekah, by the sale of the birth- 
right, by the blessing of Isaac, and by this invocation 
of Isaac, that the Seed is with Jacob, and that Jacob is 
at this very time the temple of the Seed. 

XXVlil. 10-15. ^^And Jacob went out from 
Beer-sheba, and went toward Haran. 

'' And he lighted upon a certain place, and tarried 
there all night, because the sun was set ; and he took 
of the stones of that place, and put them for his pillows, 
and lay down in that place to sleep. 

" And he dreamed, and behold a ladder set up on 
the earth, and the top of it reached to heaven : and 
behold the angels of God ascending and descending 
on it. 

"And, behold, the Lord stood above it, and said, I 
am the Lord God of Abraham thy father, and the God 
of Isaac : the land whereon thou liest, to thee will I 
give it, and to thy seed ; 

" And thy seed shall be as the dust of the earth ; 

23* 



270 INDICATIONS OF THE BOOK OF GENESIS. 

and thou shalt spread abroad to the west, and to the 
east, and to the north, and to the south : and in thee and 
in thy seed shall all the families of the earth be blessed. 

" And, behold, I am with thee, and will keep thee 
in all places whither thou goest, and will bring thee 
again into this land ; for I will not leave thee, until 
I have done that which I have spoken to thee of/^ 

Here again the land is promised to the Seed of 
Jacob ; for the Seed of Jacob, by the gift, and by the 
accruing blessing, is the Seed of Abraham ; therefore, 
in the Seed of Jacob all the families of the earth shall 
be blessed. Thus the covenant is made with Abraham, 
and with the Seed of Abraham ; it is established with 
Isaac, and with the Seed of Isaac ; and now it is con- 
firmed unto Jacob, and unto the Seed of Jacob. What 
is the substance of this covenant? It is this, that in 
the Seed of Abraham, which is Christ, all the families 
of the earth shall be blessed. Who are the seed of 
Abraham, that they should be blessed in Christ? They 
are those who shall be justified through faith in Christ ; 
and they, by the covenant, shall be as the stars of 
heaven, and as the sand that is upon the sea-shore, and 
as the dust of the earth for number; they are, also, the 
fruit of election, the fruit of justification by faith ; for 
the purpose by election is not of works, but of faith, 
that, by the calling of man, this vital principle may be 
established for the ruling of all hosts* Faith is, there- 
fore, the basis of the Second Covenant. Faith in 
what? Why faith in the Word of God; faith in the 
Assenting Power of the Infinite Majesty ; faith in the 
Seed promised l)y this, the Second Covenant, which 
Seed (see Gal. iii. 16) is Christ. 



IXDICATIONS OF THE BOOK OF GENESIS. 271 

In Diagram 34, spaces a, a indicate the Four Ages ; 
b, b indicate the Four Ages, or the land given Jacob 
(see verse 14) ; and through which he shall spread, by 
the four cardinal points of the compass ; they also point 
to the land given Abraham (see Diagram 18); c, c, 
through Beer-sheba and Haran, indicate the First and 
Second ages ; they also point to the land given Jacob. 

The Seed of Abraham, the Seed of Isaac, the Seed 
of Jacob, by the magnitude of the gift, is one and the 
same Personality ; and this one is now with Jacob. 
It is of this one the text particularly speaks: ^^ And, 
behold, I am with thee, and will keep thee in all places 
whither thou goest, and will bring thee again into this 
land ; for I will not leave thee, until I have done that 
which I have spoken to thee of/^ This charge is to 
the Seed of Jacob, and, with little doubt, has reference 
to the four hundred years of affliction, at the end of 
which time he, the Seed, will return to the land of 
Canaan, bearing with him many names pertaining to 
the past Ages of Man ; a burden of exceeding great 
preciousness. Hence the angels of God are witnesses 
of the wonderful promise ; and these angels, doubtless, 
are those which have charge, as it were, of the Four 
Ages of Man ; for where the interest of man is at 
stake, there they w^ill be found. 

XXVIII. 16-22. "And Jacob awaked out of his 
sleep, and he said, Surely the Lord is in this place; 
and I knew it not. 

" And he was afraid, and said, How dreadful is this 
place ! this is none other but the house of God, and 
this is the gate of heaven. 

" And Jacob rose up early in the morning, and took 



272 INDICATIONS OF THE BOOK OF GENESIS. 

Gen. xxviii. 10-22, considered as allegory/, 
DIAGRAM 34. 

THE SECOND COVENANT AS CONFIRMED UNTO JACOB. 



Beginning of Time. 
Pre-Euphratic Era. 

The well Beer-sheba. Creation of the Enphratio or First race (Adam's). 
Beer-sheba (see Diagrams 27, H3) indicates the First age, and Haran (see 
Diagram 15) indicates the Second age. By verse 10, Jacob left Beer-sheba 
— doubtless the well — and went towards Haran ; hence Jacob's journey, as 
shadow, begins with the creation of man in the First age. 

By verses 12-14 the covenant made with Abraham and established with 
Isaac is now confirmed unto Jacob in a dream; by which the land^ given 
to the Seed of Abraham and to the Seed of Isaac will be given to the Seed 
of Jacob. This land (see verse li) is shadowed by the terms north, east, 
south, and west, and hence (see Diagram 1) correspond with the Four 
Ages of Man. The covenant that was thus made with Abraham, estab. 
lished with Isaac, and confirmed unto Jacob, is the Second Covenant, and 
it embodies the gospel of Jesus Christ. 

Creation of the Hiddekelic or Second race. 
Well dug by Is£iac (see Diagram 33). 



Creation of the Gihonic or Third race. 
Well dug by Isaac (see Diagram 33). 



Creation of the Pisonic or Fourth race. 
Well dug by Isaac (see Diagram 33). 



End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 273 

the stone that he had put /or his pillows, and set it up 
for a pillar, and poured oil upon the top of it. 

^' And he called the name of that place Beth-el : but 
the name of that city was called Luz at the first. 

'' And Jacob vowed a vow, saying, If God will be 
with me, and will keep me in this way that I go, and 
will give me bread to eat, and raiment to put on, 

" So that I come again to ray father's house in 
peace ; then shall the Lord be my God : 

"And this stone, which I have set for a pillar, 
shall be God's house : and of all that thou shalt give 
me I will surely give the tenth unto thee.'' 

When Jacob awakened out of his sleep he was over- 
whelmed with astonishment and dismay; he was filled 
with fear, and thought the place dreadful ; from which 
it becomes evident that the message of the Lord must 
have been addressed to another than Jacob the son of 
Rebekah. If the message was intended to inspire 
confidence, why did not Jacob express it? In all 
probability it was because he failed, at this time, to 
comprehend the greatness of the promise; therefore, 
Jacob's fear becomes evidence that the message was 
truly given to the Seed of Jacob that was with him 
(see verse 4) as an assurance of protection from his 
enemies, and as an assurance that they should be 
delivered into his hand (see, also, xxii. 17); hence the 
history of Jacob involves the history of the Seed of 
Abraham that was with him. 

With this view the stone Jacob set up becomes 
emblematic of the habitation of God spoken of in Eph. 
ii. 20, 21, as follows : " Jesus Christ himself being the 
chief corner stone ; 



274 INDICATIONS OF THE BOOK OF GENESIS, 

"Id whom all the building fitly framed together 
groweth unto a holy temple in the Lord/^ 

This stone, therefore, which shadows labors pertain- 
ing to the Seed, shall grow and become God^s house. 
How shall it grow and become God^s house? It is 
through the return and eating of those things where- 
with the Atonement is made, which things in essen- 
tiality are found in and as the Living Bread, the body 
of Christ the Redeemer. The text indicates this where 
it states, " If God will be with me, and will keep me in 
this way that I go, and will give me bread to eat, and 
raiment to put on, 

" So that I come again to my father's house in peace ; 
then shall the Lord be my God : 

" And this stone, which I have set/o7' a pillar, shal^ 
be God's house.'' 

This bread is emblematic of the Living Bread, and, 
in the eating of it, "all the building fitly framed 
together groweth unto a holy temple in the Lord." 
The Scriptures are thoroughly united in this respect, 
both, in shadow and in substance, for it is stated (Ex. 
xxix. 33), " And they shall eat those things wherewith 
the atonement was made, to consecrate and to sanctify 
them ;" by St. Matt. xxvi. 26, " And as they were eat- 
ing, Jesus took bread, and blessed it^ and brake it, and 
gave it to the disciples, and said, Take, eat; this is my 
body ;" by I. Cor. xi. 28, 29, " But let a man examine 
himself, and so let him eat of that bread, and drink of 
that cup. 

"For he that eateth and drinketh unworthily, eateth 
and drinketh damnation to himself not discerning the 
Lord's body." 



INDICATIONS OF THE BOOK OF GENESIS. 275 

Moreover, that the Lord's body is eaten that the 
eater may obtain life is clearly stated in St. John vi. 
47-58. 

How can the building grow into a holy temple of 
the Lord through eating the Living Bread? Because, 
in partaking of the Living Bread the transgressions of 
man fall upon it through the operation of the Law of 
Iniquity, and if they fall upon it, then man is made 
dead to the Law through it. Why is man made dead 
to the Law through it? Because Jesus Christ, who is 
the Living Bread that was eaten, paid the penalty of 
the transgressions of the eater; therefore it is certain 
that man, as the eater, is dead to the Law. Hence, inas- 
much as the spirit of man, through the eating, is re- 
generated or born into the Lord's body, and thereby 
becomes redeemed from his transgressions, so by the 
regeneration or transfer " the building fitly framed to- 
gether groweth unto a holy temple in the Lord." The 
priesthood of man, however, must not be lost to sight 
in the great plan of the Redemption. 

As the bread in the text indicates the Living Bread, 
so the raiment indicates the tabernacles in which the 
Seed walks, or shall walk, as the Seed of Abraham, the 
Seed of Isaac, the Seed of Jacob, and the Seed of 
Jacob after him ; and as Abraham gave a tenth to Mel- 
chizedek, priest of the most high God, so Jacob, also, 
will surely give a tenth to the Lord, which symbolizes 
the Tenth that shall return and shall be eaten, and the 
holy seed shall be the substance thereof. In the shadow 
of heavenly things (see Ex. xxviii. 15-30; Heb. viii. 
3—5) the raiment is represented by the breastplate of 
judgment, in which is placed the Living Bread, the 



276 INDICATIONS OF THE BOOK OF GENESIS. 

Urim and the Thummira, the Fruit of the Tree of 
Life, the wonderful Prize sought after (see Jud, v. 
28-30) by Sisera, the embodiment of evil, and who 
thought to render Eden desolate forever. 

The vow of Jacob indicates that the Seed shall en- 
counter great difficulties, while Abraham was assured 
to a certainty that his Seed should be afflicted four hun- 
dred years. Did the Seed suffer from the persecutions 
of the Adversary during this time? Turn to Isa. lii. 
14, and it will be found that " his visage was so marred 
more than any man, and his form more than the sons of 
men;^^ continue into Isa. liii., and it will be found that 
he was without form or comeliness, and there was no 
beauty in him that we should desire him ; he was de- 
spised and rejected ; he was an object of repulsion ; he^ 
was wounded ; he was bruised ; he was afflicted ; he was 
even cut off out of the land of the living. Was this 
one the Seed or was he not? The eunuch asked 
Philip this question (Acts viii. 34), "Of whom speaketh 
the prophet this? of himself, or of some other man ?'^ 
Philip, in reply, began at the same Scripture and 
preached Jesus, thus indicating that it was Jesus, 
which view the text of Isaiah fully bears out in its 
exposition of the attributes of the sufferer. 

If Jesus Christ, the Saviour of men, suffered all the 
afflictions called for by the text of Isaiah, then they 
were filled out under the veil, for the records of his 
ministry as Jesus, who (see St. Matt, xxvii. 17) is 
called Christ, fail to show them in their fulness. If 
they were filled out under the veil, then the prophecy 
to Abraham must have had its fulfilment previous to 
the days of Isaiah, and if previous to the days of Isaiah, 



INDICATIONS OF THE BOOK OF GENESIS. 277 

then, in the Old Testament days, the Seed must have 
been in the world as the flesh of man. Paul states 
(Heb. ii. 10), ^^For it became him, for whom are all 
things, and by whom are all things, in bringing many 
sons unto glory, to make the captain of their salvation 
perfect through sufferings ;" from which it follows that, 
ill the future, when the song of the Lamb shall be 
sung, no man can say, *^ Behold, I suffered in the flesh 
more than our Captain f^ or, " Behold, my temptations 
far exceeded those of our Captain.'^ That he was in 
the world as the flesh of man is manifest from Ps. 
viii. 4-6 : " What is man, that thou art mindful of 
him? and the son of man, that thou visitest him? 

'^ For thou hast made him a little lower than the 
angels, and hast crowned him with glory and honour. 

'^ Thou madest him to have dominion over the works 
of thy hands; thou hast put all things under his feet/' 

The magnitude of the gift indicates the Son of man 
as being the Seed, to w^hom all things were given ; 
therefore, as, by the Psalm, the gift has been given, 
and as the Son of man has been brought forth into 
the world, it follows that the one for whom a body 
w^as prepared suitable for the subjugation and replen- 
ishment of the earth has made his advent as the Son of 
man, which advent must have occurred previous to the 
recording of Ps. viii. 

Paul, in referring to this record, calls it testimony, 
not prophecy, as follows (Heb. ii. 6): ^^But one in a 
certain place testified, saying. What is man, that thou 
art mindful of him? or the son of man, that thou 
visitest him ?'' He says ^^ testified,'^ not prophesied ; 
therefore, if the record was testimony — not prophecy — 

24 



278 INDICATIONS OF THE BOOK OF GENESIS. 

at the time Ps. viii. was recorded, the indication is 
clear that the Seed must have been in the flesh, even as 
called for by the text of Genesis, and really must have 
commenced his labors as the Redeemer of man (see xv. 
3, 4) from the days of Abraham, or, at least, prior to 
the recording of Ps. viii. 

In the vision at Luz, or Beth-el, the covenant made 
with Abraham and with Isaac was confirmed with 
Jacob, and, in consequence, the simple history of Jacob 
will become allegory, in which the same magnitudes 
that surrounded the lives of Abraham and Isaac will 
again become manifest, wherefore Jacob, like unto 
Abraham and Isaac, by the promise, becomes a father 
of nations. 

XXIX. 1-10. " Then Jacob went on his journey, 
and came into the land of the people of the east. 

" And he looked, and behold a well in the field, and, 
lo, there were three flocks of sheep lying by it ; for out 
of that well they watered the flocks : and a great stone 
was upon the wxlPs mouth. 

'' And thither were all the flocks gathered : and they 
rolled the stone from the welFs mouth, and watered the 
sheep, and put the stone again upon the well's mouth 
in his place. 

" And Jacob said unto them. My brethren, whence 
be ye ? And they said, Of Haran are we. 

" And he said unto them. Know ye Laban the son 
of Nahor? And they said, We know him, 

''And he said unto them, Js he w^ell ? And they 
said, He is well : and, behold, Rachel his daughter 
Cometh with the sheep. 



INDICATIONS OF THE BOOK OF GENESIS. 279 

^' And he said, Lo, it is yet high day, neither is it 
time that the cattle should be gathered together : water 
ye the sheep, and go and feed them. 

" And they said, We cannot, until all the flocks be 
gathered together, and till they roll the stone from the 
well's mouth ; then we water the sheep. 

" And while he yet spake with them, Rachel came 
with her father's sheep : for she kept them. 

" And it came to pass, when Jacob saw Rachel the 
daughter of Laban his mother's brother, and the sheep 
of Laban his mother's brother, that Jacob went near, 
and rolled the stone from the welFs mouth, and watered 
the flock of Laban his mother's brother." 

In Diagram 35, spaces a, a indicate the Four Ages ; 
6, 6 indicate the Four Ages by the four cardinal points 
of the compass; c, c indicate the Four Ages, Jacob's 
journey from Beer-sheba to Haran or the east, Rachel 
with her flock from the Fourth age to the Second (see 
Neh. xii. 31-37), and, also, the conduit constructed by 
Hezekiah, King of Judah. 

In this allegory (see Diagram 35) the three flocks of 
sheep lying by the well indicate the first three Ages of 
Man ; Rachel with her flock represents the Fourth 
age ; the well is emblematic of the Living Water (see 
Ezek. xlvii. 1-9; St. John iv. 10-15); the stone upon 
the well's mouth is emblematic of the First Covenant^ 
the stone of stumbling, the stone which the builders 
rejected ; the gathering together of the sheep indicates 
tlie gathering together of the people ; for it was stated, 
^^ In the fourth generation they shall come hither 
again ;" those in charge of the flocks, being of Haran, 
indicate that they pertain to the human family and are 



280 INDICATIONS OF THE BOOK OF GENESIS, 

Gen, xxix. 1-10, considered as allegory. 
DIAGRAM 35. 

JACOB AND RACHEL AT THE WELL. 






"5 









Ul 



'<b 



l$l 111^^ 



Beginning of Time. 
Pre-Euphratic Era. 

Beer-sheba, or the well dug by Abraham (see Diagram 27), sym- 
bolizes the creation of the First race (Adam's). 

Jacob (see xxviii. 10) went out from Beer-sheba towards Harau. 
Beer-sheba (see Diagram 27) shadows the First age and Haran 
(see Diagram 15) shadows the Second age j the Second age is 
also indicated by the term east (see Diagram 1). By verse 1 
of the text, " Jacob went on his journey, and came into the land 
of the people of the east;" hence, by the indications, he came 
into the Second age, which (see Diagram 15) is Haran. In this 
land there is a well, and beside it are lying three flocks of sheep. 
These flocks shadow the first three races of men. The Fourth 
race is made manifest b.y the flock of Rachel ; hence, when Rachel 
shall come the whole four flocks will be gathered together at 
the well in the east that they may be watered. 

By the text (see verse 2) the flocks must be watered out of this 
particular well. This indication is confirmed (see Ezek. xlvii. 
1-9) by the water that flowed eastward from the threshold of 
the house, as seen by the prophet. The indication is clear, 
however, that the labors for the Redemption were filled out in 
the Fourth age; hence, by the shadow, Rachel's flock— the- 
flock of the Fourth age— must go thither that all the sheep of 
the preceding ages may be watered. 

The conduit constructed by Hezekiah, 

Pool of Siloab as King of Judah (see Isa. xxii. II ; II. King? 
shadowing the well xx. 20), doubtless shadows the rejuvena- 
of Living Water. tion of the waters of the old pool by the 
waters of a new pool,— or, in other words, 
it shadows the renewal of life to the Second age through the 
labors that pertain to the Fourth (see. also, Neh, xii. 31-37). 
Wherefore (see Diagram 31) through Jacob, as indicative of 
the Fourth age, the stone of stumbling, the burdensome Law 
or First Covenant, will be removed from the mouth of the 
well of Living Water, whereby those pertaining to the Four 
Ages who shall partake of it (see Ezek. xlvii. 9 ; St. John iv. 13, 
14 ; Rev. xxii. 1, 17) will, through the Water, spring into ever- 
lasting life. 



Pool of Bethesda, as shadow. 



End of Time. 



INDICATIONS OF THE BOOK OF GENESIS, 281 

not of the " Amorites ;" where they say they know 
Laban the son of Nahor, Jerusalem the city in bondage 
is indicated ; where they say, " Behold, Rachel his 
daughter eometh with the sheep/^ the time for watering 
the sheep from the wtII of Living Water is indicated ; 
where Jacob says, ''It is yet high day/' actual progress 
of the labors involved in the watering of the sheep is 
indicated ; where Jacob says, " Neither is it time that 
the cattle should be gathered together/' the resurrection 
or the time of return in the Fourth generation is in- 
dicated ; where Jacob says, " Water ye the sheep, 
and go and feed them/' the mission of Esau, the na- 
tions prior to the Deluge is indicated; where they 
reply, *^We cannot, until all the flocks be gathered 
together, and till they roll the stone from the welFs 
mouth/' the failure of Esau, the great nation, in the 
fulfilment of his mission is indicated, and it further in- 
dicates the admissiou that another must fulfil it ; hence 
the inability of Esau to hold his birthright. Where 
they say, ^' Then we water the sheep," dominion re- 
stored to Esau is indicated, at which time the yoke of 
the oppressor will have been broken, even as expressed 
by Isaac's blessing of Esau. Where Rachel came with 
her flock of sheep, the Fourth age is indicated ; and 
where Jacob rolled the stone from the well's mouth, 
and watered the sheep of Laban his mother's brother, 
the sale of the birthright is indicated as confirmed ; 
from which it follows that when the Seed shall have 
rolled away the great stone, the First Covenant, which 
seals the mouth of the well of Living Water, then 
Esau and all families of the earth shall be blessed in 
him ; for the stone of stumbling will be taken away 

24* 



282 INDICATIONS OF THE BOOK OF GENESIS. 

for evermore ; for the First Covenant will be lost to 
sight for evermore, and then justification by the faith 
of Jesus Christ the Seed of Abraham will be the 
ruling principle in the government of all hosts; heuce 
none believing in him shall be " made ashamed/^ 

XXIX. 16-30. ^^AndLaban had two daughters : 
the name of the elder was Leah, and the name of the 
younger was Rachel. 

" Leah was tender eyed ; but Rachel was beautiful 
and well favoured. 

"And Jacob loved Rachel; and said, I will serve 
thee seven years for Rachel thy younger daughter. 

^' And Laban said. It is better that I give her to 
thee, than that I should give her to another man : 
abide with me. 

" And Jacob served seven years for Rachel ; and 
they seemed unto him but a few days, for the love he 
had to her. 

" And Jacob said unto Laban, Give me my wife, for 
my days are fulfilled, that I may go in unto'her. 

" And Laban gathered together all the men of the 
})lace, and made a feast. 

" And it came to pass in the evening, that he took 
Leah his daughter, and brought her to him; and he 
went in unto her. 

" And Laban gave unto his daughter Leah Zilpah 
his maid /or a handmaid. 

^^ And it came to pass, that in the morning, be- 
hold, it was Leah : and he said to Laban, What is 
this thou hast done unto me ? did not I serve with 
thee for Rachel ? wherefore then hast thou beguiled 
me? 



INDICATIONS OF THE BOOK OF GENESIS. 283 

^^And Laban said. It must not be so done in our 
country, to give the younger before the firstborn. 

'^ Fulfil her week, and we will give thee this also for 
the service which thou shalt serve with me yet seven 
other years. 

'* And. Jacob did so, and fulfilled her week : and he 
gave him Rachel his daughter to wife also. 

" And Laban gave to Rachel his daughter Bilhah 
his handmaid to be her maid. 

^^ And he went in also unto Rachel, and he loved 
also Rachel more than Leah^ and served with him yet 
seven other years.'^ 

In Diagram 36, spaces a, a indicate the Four Ages ; 
6, b indicate the ten divisions of time by the Decade 
System ; c, c indicate the semidivisions of the Four 
Ages ; d, d indicate the seven years served for Leah ; 
6, e indicate the seven years served for Rachel ; /,/ in- 
dicate Jerusalem the free, the Lamb's Bride ; g, g in- 
dicate pertainings of Leah and Rachel, as mothers of 
nations, to the Four Ages ; A, h indicate pertainings 
of Zilpah and Bilhah as Jerusalem under bondage (see 
Diagram 26). 

In this allegory (see Diagram 36) Rachel seems 
emblematic of the whole house of man of Adam's race, 
while Leah is emblematic of the Pre-Euphratic Era ; 
hence the seven years w^hich Jacob served for his wife 
become emblematic of the first seven semidivisions of 
the times during which the labors of the Messiah as 
the begotten Son for the redemption of Jerusalem the 
great city were accomplished. 

The interpretation of the allegory is further indi- 
cated (Hosea xii. 12, 13). ^^ And Jacob fled into the 



284 INDICATIONS OF THE BOOK OF GENESIS. 

Gen, xxix, 16-30, considered as allegory. 
DIAGRAM 36. 

JACOB SERVES FOR A WIFE. 



V) 'h 




The Son begotten (see Lev. xxvii. ; Ps. xxii. 

9, 10 ; Rev. xii. 1-5). Beginning of Time. 
Leah's week. Pre-Euphratic Era. 
Creation of the Euphratic or First race 

(Adam's). 



Dividing in the midst of the First age (see 
XV. 8-10). 



Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Dividing in the midst of the Second age. 

Creation of the Gihonic or Third race. 

Destruction of the Hiddekelic or Second 
race. 

Dividing in the midst of the Third age. 

Creation of the Pisonic or Fourth race. 

Delusre of Noah. Destruction of the Gihonic 
or Third, race. 



Dividing in the midst of the Fourth age. 
Crucitixion, absolute death, and resurrec- 
tion of Jesus Christ the Messiah ; at which 
time Jerusalem the Lamb's Bride (see Rev. 
xxi. 9, 10) will have been won, and the 
Lamb's servitude will have come to an end. 

End of Time. 



S ^ xi 



INDICATIONS OF THE BOOK OF GENESIS. 285 

country of Syria, and Israel served for a wife, and for 
a wife he kept sheep, 

^' And by a prophet the Lord brought Israel out of 
Egypt, and by a prophet was he preserved ;" in that 
Jacob, as Israel, the son of Rebekah (see Gen. 1. 1-6), 
was dead when he was brought out of Egypt ; Avhere- 
fore the Israel that came out of Egypt (see xxxii. 10) 
was Israel the Messiah. 

Did the Messiah keep sheep during any portion of 
his labors ? It is stated (Zech. xiii. 5), '' But he shall 
say, I am no prophet, I am a husbandman ; for man 
taught me to keep cattle from my youth. '^ What 
grounds are there for supposing that this episode re- 
lates to the Messiah ? The grounds are given in the 
succeeding verse of Zechariah, as follows : " And one 
shall say unto him. What are these wounds in thine 
hands? Then he shall answer. Those with which I 
was wounded in the house of my friends.'^ (See, also, 
St. Luke xxiv. 39.) 

If the Messiah served during the first seven semi- 
divisions of the times for his wife, where can a de- 
scription of this loved one be found? It is found 
in Rev. xxi. 9-14 :• "And there came unto me one of 
the seven angels which had the seven vials full of the 
seven last plagues, and talked with me, saying, Come 
hither, I will shew thee the bride, the Lamb^s wife. 

"And he carried me away in the spirit to a great 
and high mountain, and shewed me that great city, the 
holy Jerusalem, descending out of heaven from God, 

" Having the glory of God : and her light was like 
unto a stone most precious, even like a jasper stone, 
clear as crystal ; 



286 INDICATIONS OF THE BOOK OF GENESIS. 

'^ And had a wall great and high, and had twelve 
gates, and at the gates twelve angels, and names 
written thereon, which are the names of the twelve 
tribes of the children of Israel : 

'^ On the east three gates ; on the north three gates ; 
on the south three gates ; and on the west three gates. 

"And the wall of the city had twelve foundations, 
and in them the names of the twelve apostles of the 
Lamb/^ 

This beautiful city, it is further stated, was gar- 
nished with all manner of precious stones: its founda- 
tions were of jasper and sapphire; chalcedony and 
emerald ; sardonyx and sardius ; chrysolite and beryl ; 
topaz and chrysoprasus ; jacinth and amethyst ; while 
the gates were pearls, and the streets pure gold. 

Do the Scriptures claim that this Bride was won 
without great servitude, without great labor? No. 
If not, where, then, are the records of the labors to be 
found ? They are found in Isaiah, they are found in 
the Psalms, they are found in Jeremiah, they are found 
throughout the scriptures of the prophets; but, when 
the Messiah took up his ministry as Jesus Christ, he 
took it up in his power and majesty as prophesied 
(Micah V. 2-4): "But thou, Beth-lehem Ephratah, 
though thou be little among the thousands of Judah, 
yet out of thee shall he come forth unto me that is to 
be ruler in Israel ; whose goings forth have been from 
of old, from everlasting. 

"Therefore will he give them up, until the time 
that she which travaileth hath brought forth : then the 
remnant of his brethren shall return unto, the children 
of Israel. 






INDICATIONS OF THE BOOK OF GENESIS. 287 

" And he shall stand and feed in the strength of the 
Lord, in the majesty of the name of the Lord his God ; 
and they shall abide : for now shall he be great unto 
the ends of the earth. '^ And he took it up after the 
Adversary had been overthrown as prophesied (Isa. 
vii. 16) : " For before the child shall know to refuse the 
evil, and choose the good, the land that thou abhorrest 
sljall be forsaken of both her kings ;'^ which is confirmed 
(St. Matt. xii. 28, 29) : '' But if I cast out devils by the 
Spirit of God, then the kingdom of God is come unto you. 

" Or else, how can one enter into a strong man's 
house, and spoil his goods, except he first bind the 
strong man? and then he will spoil his house.'' 

If Satan is bound before him when he enters upon 
his ministry as Jesus Christ, it is clearly evident that 
the great warfare was accomplished before the Saviour 
was born of the Virgin ; which warfare not only 
existed from the days of Abraham, but (see Rev. xi. 
3, 4) throughout the first seven semidivisions of the 
Four Ages, as indicated (see Diagram 36) by the labors 
of Jacob when he served for Rachel. 

After Jacob had fulfilled his days, he asked Laban 
for his wife; upon which Laban made a feast, and 
took Leah, his elder daughter, and gave her unto 
Jacob for his wife. This substitution was not dis- 
covered by Jacob until the morning, and when Jacob 
sought from Laban the reasons for such substitution, 
Laban said, ^' It must not be so done in our country, to 
give the j^ounger before the firstborn." 

Laban further said (verses 27, 28), " Fulfil her week, 
and we will give thee this also for the service which 
thou shalt serve with me yet seven other years. 



288 INDICATIONS OF THE BOOK OF GENESIS. 

" And Jacob did so, and fulfilled her week : and he 
gave him Rachel his daughter to wife also/' 

Thus Jacob served a second seven years for Rachel 
his wife, which^ by the allegory, signifies that the 
Lord shall set his hand the second time to recover the 
remnant of his people, as set forth (Isa. xi. 11) : ^^ And 
it shall come to pass in that day, that the Lord shall 
set his hand again the second time to recover the rem- 
nant of his people, which shall be left, from Assyria, 
and from Egypt, and from Pathros, and from Cush, 
and from Elam, and from Shinar, and from Hamath, 
and from the islands of the sea f and as set forth 
(Micah V. 3) : " Therefore will he give them up, until 
the time that she which travaileth hath brought forth : 
then the remnant of his brethren shall return nnto the 
children of Israel ;'' the second time evidently relating 
to the ministry of Jesus Christ the Lord. The two 
times in which the Lord set his. hand to recover his 
people, as simple history j)ertaining to the Fourth 
age, points to the redemption of the great hosts that 
existed before man of Adam's race was created, as well 
as to the redemption of man of Adam's race. 

By the allegory it seems that both Leah and Rachel, 
like Esau and Jacob, are representative of Jerusalem 
as comprehending man of Adam's race, and the 
creature hosts that existed before man of Adam's race 
was created ; also that Leah and Rachel, like Esau and 
Jacob, represent the Four Ages of Man, three of 
which are under the veil, and one, the Fourth, being 
manifest. This indication appears by the context, for 
Leah (see xxix. 32-35; xxx. 17—19) bare unto Jacob 
six sons, who symbolize the six semidivisions of the 



INDICATIONS OF THE BOOK OF GENESIS. 289 

first three ages ; while Rachel (see xxx. 22-24 ; xxxv. 
16-18) bare unto him two sons, who indicate the half- 
times of the Fourth age ; hence it further follows, by 
the type of Esau and Jacob, that Leah becomes repre- 
sentative of man of Adam's race, and, also, of the 
Gentiles which fell before man was brought forth, and 
that Rachel is representative of man of Adam^s race 
only ; by which Leah, like Sarah and Rebekah, would 
become the mother of nations. 

XXX. This chapter states that Jacob had two sons 
born unto him of Zilpah, Leah's maid, and that two 
more were born unto him of Bilhah, Rachel's maid, 
thus making twelve sons in all. 

In the light that Leah and Rachel represent the 
Four Ages of Man, then the twelve sons born to Jacob 
of his four wives must appertain to the Four Ages also. 
That they do appertain to the Four Ages of Man is 
made manifest in the description of the great city 
Jerusalem (see Rev. xxi. 12, 13), in which the four 
sides of the wall thereof are emblematic of the Four 
Ages of Man. Each side has three gates, and each 
gate is named after one of the tribes of the children of 
Israel ; consequently three tribes, or three of the sons 
of Jacob, appertain to each of the Four Ages. How 
shall it be known which tribes appertain to one age 
and which to another? The appertainings are given 
in Ezek. xlviii. 30-34 : ^^ And these are the goings out 
of the city on the north side, four thousand and five 
hundred measures. 

" And the gates of the city shall be after the names 
of the tribes of Israel : three gates northward ; one 
N t 25 



290 INDICATIONS OF THE BOOK OF GENESIS. 

gate of Reuben, one gate of Judah, one gate of 
Levi. 

^' And at the east side four thousand and five hun- 
dred : and three gates ; and one gate of Joseph, one gate 
of Benjamin, one gate of Dan. 

"And at the south side four thousand and five 
hundred measures : and three gates ; one gate of 
Simeon, one gate of Issachar, one gate of Zebulun. 

"At the west side four thousand and five hundred, 
with their three gates ; one gate of Gad, one gate of 
Asher, one gate of Naphtali.'^ 

In Diagram 37, spaces a, a indicate the Four Ages ; 
6, 6 indicate the Four Ages by the four sides to the 
wall of Jerusalem (see Rev. xxi. 10-16); c, c indicate 
the appertainings of the twelve sons of Jacob to Jeru- 
salem as the Four Ages (see Ezek. xlviii. 30-34); 
d, d indicate by lot (see Ezek. xlviii. 1—29) the apper- 
tainings of the twelve sons of Jacob to Jerusalem 
as the Four Ages ; in this lot, however, Joseph is 
represented by his sons Ephraim and Manasseh ; 6, e 
indicate Jerusalem the great city ;/,/ indicate apper- 
tainings of Leah and Rachel to the Four Ages ; g, g 
indicate the appertainings of the sons of Leah and 
Rachel to the Four Ages by seniority. The bounds 
of the people (see Deut. xxxii. 8) are set in accordance 
(see Ezek. xlviii. 30-34) with spaces c, c, the special 
numbering being given (Num. i. 1-50). An especial 
bearing of the Second age to the whole four is indi- 
cated (see spaces c?, d) by the lot pertaining to Rachel's 
children. 

Thus the names of the tribes appertaining to each 
age are given, and also the order (see Diagram 37) 



INDICATIONS OF THE BOOK OF GENESIS. 291 



Gen. XXIX, 31-35 ; xxx, 1-24, considered as allegory. 
DIAGRAM 37. 



THE APPERTAININGS OF THE SONS OF JACOB (see XXXV. 

11, 12). 



* S ^ 



« -^ 









i / hi 






^ 












^ 






1 


1 

\ 

\ 

1 


nl hi si i 


1 tl ll / 

r^khh 




^ 


>^ 


/ ^' v^ 1 ' 


^ 


s 


^ 
^ 


mil 


1 




^ 

1 

1 


N H fi 


■lllli 






1 






>^ 


hh m 






i 


ml 

1 1 ImiL 


:^ 


1 








1 


m 








/.^/is5)/;n/.i/ 






§- 
^ 


rl nm 



Beginning of Time. 
Pre-Euphratic Era. 
Creation of the Euphratic or First race (Adam's). 

First Grand Division of Time. 



Second Grand Division of Time. 



Third Grand Division of Time. 



^ S S 



Fourth Grand Division of Time. 



End of Time. 



292 INDICATIONS OF THE BOOK OF GENESIS. 

in which these ages were established ; for the First, or 
Euphratic, age (see the allegory of the river of Eden, 
ii. 10-14; Diagram 1) is indicated by the north; the 
Second, or Hiddekelic, age by the east ; the Third, or 
Gihonie, age is indicated by the south ; and the Fourth, 
or Pisonic, age by the west. 

All the names or indications by which the Ages of 
Man are made manifest become of great importance in 
the classification and location of the historic events set 
forth from under the veil. Thus Assyria, the river 
Euphrates, the north, the tribes of Reuben, Judah, and 
Levi, point, as a general thing, to the First Age of 
Man throughout the Scriptures; so also Egypt, the 
river Hiddekel, the east, the tribes of Joseph, Benjamin, 
and Dan, point to the Second age ; Egypt (whicti 
corresponds with the term ^^ times"), the river Gihon, the 
south, the tribes of Simeon, Issachar, and Zebulun, 
indicate the Third age; while the river Pison, the 
w^est, the tribes of Gad, Asher, and Naphtali, indicate 
the Fourth age. The history of the Fourth age is 
also brought from under the veil by the development 
of the manifest mission and calling of man. 

It will be observed that, the appertainings of the 
children of Israel are not in the order of seniority, that 
the eldest should appertain to the First age and the 
youngest to the Fourth age, but the appertainings are set 
by lot, as indicated by the groups in Diagram 38 (see 
Ezek. xlviii). Thus, if the ends be joined together, it 
will be found that Simeon, Issachar, and Zebulun form 
one group ; Gad, Asher, and Naphtali another group ; 
Reuben, Judah, and Levi another ; while Manasseh, 
Joseph^s first-born, represents still another. From the 



INDICATIONS OF THE BOOK OF GENESIS. 293 



THE 



APPORTIONMENT BY 

(see Ezek. xlviii.). 



LOT 



jyan 



^^7?er 



"?¥ 



^ap/ffaJz^ 






^Pfc77?ez^y^eh 



J^/?/f7 



I?eu, den 



^uc^a./f 



manner of the grouping it will be seen that Rachel's 

children represent a bearing throughout the Whole 

House of Man, or the Four Ages of Man; for Ephraim 

is grouped with the 

First age ; Benjamin DIAGRAM 38. 

with the Third age; 

Dan with the Fourth 

age ; which leaves 

Manasseh with the 

Second age, to which 

he belongs, and which 

he, as the first-born of 

Joseph, represents. 

If, in the view al- 
ready set forth, Ra- 
chel allegorically rep- 
resents the Four Ages 
of Man, then Leah 
must be the allegorical 
representative of the 
Pre-Euphratic Era ; 
and is, therefore, the 
mother of many na- 
tions, even as Sarah 
and Rebekah in the 
preced ing al 1 egor ies 
were mothers of na- 
tions. The diagram, 
by apportionment, also 

indicates that Leah and Rachel combined represent the 
Four Ages of Man ; hence the allegory has two mean- 
ings : one relating to the division in the House of Man, 

25* 



Priests 



£,ei//fes 



Praf(7r7eP/ace 






Prtp^neP/crce 



^enjami 



cS'/Trfe 



/^ssc/c/^arr^ 



^eJ'u/un 



Gcre^ 



294 INDICATIONS OF THE BOOK OF GENESIS. 

and the other the division between man and the Gen- 
tiles, or the great creature host or hosts which existed 
and fell before man of Adam's race was brought 
forth. 

Sarah, Rebekah, Leah, and Rachel, all were barren, 
which indicates the entire inability of man to accom- 
plish the subjugation of the earth. Man, in himself, 
was barren of all the vital fruit of his calling, but as 
Ishmael, and as Esau, he was prolific, and multiplied 
exceedingly ; yet all their children were under bondage 
to evil. 

Now, although the children of Rachel appear to have 
an especial bearing upon the Four Ages of Man (see 
Diagram 37), yet the tribes appertaining to the different 
ages are those corresponding with th-e gates of the^ 
great city Jerusalem ; therefore Joseph, Benjamin, 
and Dan appertain to the Hiddekelic age, and the 
bounds of the Hiddekelic age will be set by their 
numbers ; for (see Deut. xxxii. 8) ^^ When the Most 
High divided to the nations their inheritance, when he 
separated the sons of Adam, he set the bounds of the 
people according to the number of, the children of 
Israel.'' So in the same manner the bounds of the 
remaining ages are set ; but with the First age, as far 
as the habitation of man of Adam's race is concerned, 
the tribe of Levi was not numbered. (This particular 
numbering is found in Num. i. 1-50.) 

The twenty-ninth and thirtieth chapters of Genesis 
develop the appertainings of the children of Israel to 
the Four Ages of Man, ^vhereby the bounds and history 
of these ages may be identified and established. From 
the history of the children of Israel, the conclusion is 



INDICATIONS OF THE BOOK OF GENESIS. 295 

almost unavoidable that the Scriptures are a unit within 
themselves, and that no continuation of the simple his- 
tory recorded in the Scriptures, derived from other 
sources, can add to their inspired value that they, the 
Scriptures, should be incomplete without them. The 
developments of scientific research undoubtedly confirm 
the inspiration of the Scriptures, and point out the 
high calling of man ; for man of Adam's race, intel- 
lectually, is found to be the same where the surround- 
ings are the same, let history be traced back as far as 
it may. It does not follow that because one man dis- 
covers one planet and another man another planet, 
that the second is superior to the first simply because 
the first did not discover both, otherwise the compiler 
would be stronger than the originator or the discoverer, 
which position will not stand ; for (see Heb. iii. 3) '' He 
who hath builded the house hath more honour than the 
house;'' and, further, by the axiom, "Things which 
equal the same things equal each other." Man, there- 
fore, must be measured by equality of works, and not 
by accumulation of works. Such being the case, works 
of art which have been brought to light, and the his- 
tory of them which had been lost in the indefinite past, 
but which now is partially restored by the scientific 
hand, are so many evidences of the equality of men as 
rational intelligent beings of a high order; beings of a 
creation altogether independent of preceding animal 
organizations; hence accumulation must not be j)er- 
mitted to supersede originality, or equality would 
become lost to sight. Let every star of progress shine 
in its own firmament, and then, as the great host 
spreads itself throughout this wondrous heaven, who 



296 INDICATIONS OF THE BOOK OF GENESIS. 

can point to any particular star and exclaim, Behold, 
this is the most lustrous? 



XXXI. 41. ^^Thus have I been twenty years in 
thy house : I served thee fourteen years for thy two 
daughters/ and six years for thy cattle; and thou hast 
changed my wages ten times.'^ 

In Diagram 39, spaces a, a indicate the Four Ages ; 
6, b indicate the ten divisions of time by the Decade 
System ; c, c indicate a change of wages for each of 
the ten divisions of time (see, also, Isa. xlviii. 1-11; 
Rev. ii., iii.); dy d indicate the apportionment of the 
twenty years Jacob served for his wives and cattle; 
6, e indicate possible Jerusalem bounded by infinity 
(see Zech. ii. 5) ; /,/ indicate Jerusalem the great city^ 
from the beginning of the creation to the end of time; 
g, g indicate the pertainings of Leah and Rachel to 
Jerusalem the great city ; A, h indicate twenty divisions 
in the grand epoch from the beginning of the creation 
of God down to the end of time; i, i indicate the 
approximate years of the chief divisions of time. 

By Diagrams 36, 38, Rachel, as a mother of nations, 
pertains to time from the calling of man of Adam's 
race, while Leah, as a mother of nations, pertains to the 
Pre-Euphratic Era with its hosts ; hence in Diagram 
36 the apportionment of the fourteen years Jacob 
served for his wives is made in accordance with this 
allegoric rendering. 

Leah and Rachel, however, also have another apper- 
taining (see Diagram 37), by which Leah shadows the 
First Three Ages of Man that are under the veil, and 
by which Rachel shadows the Fourth age. Wherefore, 



INDICATIONS OF THE BOOK OF GENESIS. 297 



i v^ ^. 



Gen, xxxL 41, considered as allegory. 
DIAGRAM 39. 

JACOB'S SERVITUDE FOR HIS WIVES AND CATTLE. 

A body was created for the Word of God as the 
V s; ^s very beginning of the creation of God (see 

Col. i. 13-18; Rev. iii. 14). 
First day.— Creation of light. 

Second day.— Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day. — Creation of sun, moon, and stars. 

Fifth day. — Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and 1 
beast of the earth. 

Beginning of Time. The Son begotten. 
Pre-Euphratic Era, 

Creation of the Euphratic or First race 
(Adam's). 



Dividing in the midst of the First age. 



Creation of the Hiddekelic or Second race. 

Destruction of the Euphrattc or First race 
(Adam's). 



j^ Dividing in the midst of the Second age. 



Creation of the Gihonic or Third race. 

Destruction of the Hiddekelic or Second 
race. 



Leah given Jacob to wife. Dividing in 
the midst of the Third age. 



. Creation of the Pisonic or Fourth race. 



Deluge of Noah. Rachel given Jacob to wife. 
Destruction of the Gihonic or Third race. 



op 

M 

p 
o 



End of Time. 



298 INDICATIONS OF THE BOOK OF GENESIS. 

in harmony with this allegoric rendering, an apportion- 
ment of the twenty years Jacob served for his wives 
and cattle is given in Diagram 39, spaces d, d. 

By reference to Diagram 39 it will be seen that the 
grand epoch, extending from the beginning of the 
creation of God to the end of time, is divided into 
twenty epochs, of which six pertain to the six days of 
the creation, while the remaining fourteen (see Diagrams 
11, 19) pertain to time. 

A farther reference to Diagram 39 will show that, 
in harmony with Diagram 37, the seven years Jacob 
served for Leah take in and include the seven minor 
epochs from the beginning of the Pre-Euphratic Era 
down to the dividing in the midst of the Third age. 
The indication follows, therefore, that, inasmuch as 
Jacob claimed his wife at this time, great work had 
been accomplished by the Faithful Witnesses ; one of 
whom (see Rev. i. 5, 6) is Jesus Christ the Messiah. 

By the allegory Rachel pertains to the Fourth age ; 
hence, by the allegory, Rachel (see xxix. 25-28) could 
not be given to Jacob at the time he made his claim, 
but Leah, who, by the allegory, pertains to the First 
Three Ages, was, in consequence, given to Jacob for his 
wife. Indications further follow that Rachel could 
not be given to Jacob before Leah's time had expired ; 
wherefore, by the allegory (see Diagram 39), the last semi- 
division of the Third age corresponds with Leah\s week. 

Now, inasmuch as the seven years that Jacob served 
for Leah expired at the end of the first semidivision 
of the Third age, the indication is manifest that Leah^s 
week, or the last semidivision of the Third age, becomes 
the first of the seven years that Jacob shall serve for 



INDICATIONS OF THE BOOK OF GENESIS. 299 

Rachel, and, also, that the remaining six years of this 
servitude are shadowed by the six minor divisions of 
the Fourth age; hence it follows that Rachel, as the 
mother of nations, became the w'ife of Jacob, as the 
father of nations (see Diagram 39), at or about the 
time of the Deluge of Noah, Leah's week fulfilling 
with the Deluge of Noah. 

The six years Jacob served for his cattle doubtless 
memorialize the six creative days, with their labors. 
The fruits of these labors are given Jacob as an ansv>^er 
to his righteousness (see xxx. 32,33; xxxi. 8, 9); 
wherefore if, by the allegory, they are given to Jacob, 
the father of nations, as an answer to his righteousness, 
then clearly (see, also, the blessing of Abraham by 
Melchizedek, xiv. 18-20; Ps. ii. 8) their creation was 
not a vain measure, or the gift would be made value- 
less through their eternal disappearance. 

The ten changes of wages, independent of other 
import, shadow and memorialize, in this allegory, the 
ten chief divisions of time by the Decade System of 
Chronology, and hence, through harmony, the exist- 
ence thereof as a system becomes further strengthened 
and confirmed. 

Inasmuch as the great unit (spaces e, 6, Diagram 
39) is divided into tw^enty parts (see spaces d, d) 
through the twenty years Jacob served for his wuves 
and cattle, it may not be out of place to indicate, or 
rather to recapitulate to some extent, the pertainings of 
these parts to general history as follows : 

The first year of Jacob's servitude shadows the first 
dav of the creation of God. The beoj-innino* of the 
creation of God was established (see Col. i. 13-18; 



300 INDICATIONS OF THE BOOK OF GENESIS, 

Heb. X. 5 ; Rev. iii. 14) in the creation of a body 
for the Word of God that in it the Word of God 
might do the will of God ; this body has the pre-emi- 
nence in all things^ spiritual as well as material. The 
first day also witnessed the creation of matter otherwise 
than that of the body for the Word, the creation of 
light, of motion, and of certain physical laws. 

The second year of Jacob's servitude shadows the 
second day of the creation. The second day of the 
creation witnessed the separation of aggregate matter — 
that is, matter other than that created for the Word of 
God — into detached atomic masses. 

The third year of Jacob's labors shadows the third 
day of the creation. On the third day the great field 
of chemical affinity was instituted, by which agency^ 
the atoms composing the earth became united, thereby 
forming compounds, gaseous, liquid, and solid. Vege- 
tation was developed in the earth, as a garden, upon 
the third day, but the reproduction of the image of the 
parent tree from its germs or seed — the parent tree 
(see ii. 4, 5) having had existence before it grew — 
depended, in excellence and perfection, upon the suita- 
bility of the earth, as a garden, for such perfect repro- 
duction and excellence. 

The fourth year of Jacob's servitude shadows the 
fourth day of the creation. Upon the fourth day the 
sun, moon, and stars were called as lights; therefore, as 
upon the first day the matter* composing the sun, moon, 
and stars was created, and as upon the second day this 
matter was parted and became detached masses, and as 
upon the third day chemical affinity was instituted in 
the earth, so now, upon the fourth day, by chemical 



INDICATIONS OF THE BOOK OF GENESIS. 301 

affinity, the elements that form the sun, moon, and 
stars unite into blazing compounds, thereby throwing 
out light to almost incredible distances. 

The fifth year Jacob served for his possessions 
shadows the fifth day of the creation. Upon this day 
(see i. 20, 21) animal life was abundantly brought 
forth by the waters ; and fowl also were reproduced 
after their kind, — for the command is to bring forth 
the living creature after its kind, — thus indicating that, 
as in the case of every plant and herb (see ii. 4, 5), the 
parent creature had existence before the command w^as 
given the waters to bring them forth abundantly after 
their kind. 

If the living creature of i. 20, 21 had no existence 
before the waters were commanded to bring them forth, 
how could the waters bring them forth after their 
kind ? " after their kind'^ clearly indicating existence 
before the command. Development may reproduce 
the living creature of the ie,xt^ but development simply 
recognizes neither pattern nor precedent ; and if it 
recognizes neither pattern nor precedent, then the out- 
growth of development becomes as obscure as the 
beginning. 

By i. 21, however, a far better state of things is 
indicated, for by it God created the living creature 
that moved in the waters, and, hence, the waters 
brought them forth after their kind. The indication 
is manifest, however, that, as in the case of the plant 
and herb, the reproduction of the image of the parent 
creature, after its kind, in point of excellence and per- 
fection, will be influenced by the suitability of the 
waters for such perfect reproduction and excellence. 

26 



302 INDICATIONS OF THE BOOK OF GENESIS, 

The sixth year of Jacob shadows the sixth day of 
the creation. Upon the sixth day the earth was com- 
manded to bring forth the living creature after his 
kind, cattle, creeping thing, and beast of the earth. 
As with the waters, so now the earth is commanded to 
brino^ forth the livins; creature after his kind. If no 
pattern or precedent had existence, how could the earth 
bring forth the living creature after his kind ? or, in 
other words, how could the very first creature be after 
its kind ? The indications still follow that, as with the 
plant and herb, the cattle, creeping thing, and beast 
of the earth had existence JDefore the earth brought 
them forth, and that the excellence of their reproduc- 
tion depended upon the suitability of the earth for such 
reproduction. 

The sixth day of the creation also witnessed the 
creation of man of Adam's race. When, however, 
man of Adam's race was created the earth (see v. 3) 
was in a condition suitable for his perfect reproduction, 
and, hence, the mission of man, as an intelligent, 
rational being, could progress towards fulfilment with- 
out hinderance because of any physical non-suitability 
to purpose. 

As the living creature that moved in the waters was 
brought forth by the waters after his kind or after his 
precedent, and as the living creature that moved upon 
the earth was brought forth by the earth after his kind 
or after his precedent, so man of Adam's race is 
brought forth conformed (see i. 26-28 ; Rom. viii. 29) 
to the image of the One for whom a body was created 
(see Col. i. 13-18; Rev. iii. 14) in and as the very 
beginning of the creation of God, but who later (see 



INDICATIONS OF THE BOOK OF GENESIS. 303 

Lev. xxvii. 1-7; Ps. ii. 6-8 ; Rev. xii. ; Ps. xxii. 10) 
svas begotten as the Son of God that (see Heb. x. 5-7) 
he might do the will of God. 

When^ therefore, the Word of God shall become the 
begotten Son of God, that he may do the will of God, 
the indication becomes manifest that a definite period 
of years will be set apart for the fulfilment of the will 
of God, and, hence, that the advent of the Word of 
God, as the begotten Son of God, establishes the 
beginning of this period of years, or, in other words, 
that it establishes the beginning of time. The indica- 
tion also becomes manifest that the Son was begotten be- 
fore man of Adam's race was created (see i. 26 ; Rom. viii. 
29) as a portion of the work pertaining to the sixth day. 

From these indications time begins in the sixth 
creative day; wherefore, inasmuch as the labors in- 
volved in the fulfilment of the will of God by the 
begotten Son pertain to time, so, now, the remaining 
years during which Jacob served for his possessions will, 
as shadow, be continued through time and its divisions. 

Time (see ii. 10-14; Rev. vi. 1-8) is divided into 
four grand divisions called ages or times ; and these, 
in turn, are subdivided into epochs of varying length; 
four of which pertain to the Euphratic or First age 
(see Diagram 39), two to the Hiddekelic or Second 
age, two to the Gihonic or Third age, and six to the 
Pisonic or Fourth age. 

The seventh year of Jacob's servitude (see Diagram 
39) shadows the first part of the Pre-Euphratic Era, 
or to time previous to the creation of man of Adam's 
race. In the beginning of the Pre-Euphratic Era (see 
Lev. xxvii. 1-7) the Son was begotten; after the 



304 INDICATIONS OF THE BOOK OF GENESIS. 

begetting of the Son (see Rev. xii. 1-9) there was war 
in heaven^ in which Michael and his angels fought 
against Satan, and Satan fought and his angels. Satan, 
however (see Rev. xii. 9 ; St. Luke x. 17-20), was 
cast out into the earth, and his angels were cast out 
with him ; hence the seventh year, in point of con- 
tinuity, shadows the first part of the Pre-Euphratic 
Era, during which the war in heaven took place. 

The eighth year of Jacob's servitude shadow^s the 
second part of the Pre-Euphratic Era, and thus points 
to the earth as the dwelling-place of Satan and his 
angels. Satan, before he was cast out of heaven (see 
Rev. xii. 4), through his machinations, had cast a great 
host into the earth ; hence these two hosts — viz., Satan's 
army, and the stars of heaven which he had cast into, 
the earth prior to the creation of man of Adam's race — 
have place upon the earth in the epoch shadowed by 
the eighth year of Jacob's servitude. 

The ninth vear of Jacob indicates the third division 
of the Euphratic age. In the beginning of the ninth 
year man of Adam's race was created, conformed, as 
already stated, to the image of the begotten Son, the 
first-born among many brethren (see Rom. viii. 29). 
Man (see i. 28) was commanded to subdue the earth, to 
replenish it, to have dominion over every living thing 
that moved upon it; hence this portion of man's 
mission will necessitate the subjugation of Satan's 
army, which, as already stated, is cast into the earth. 

The commands given man of Adam's race must also 
pertain to the Son, inasmuch as the Son is the first-born 
among many brethren ; wherefore, should man of 
Adam's race fail in his subjugatory mission, then the 



INDICATIONS OF THE BOOK OF GENESIS. 305 

Son will take up these labors that the commands of 
God (see i. 28) be fulfilled. 

With the advent of man of Adam^s race the Law 
entered (see ii. 16, 17 ; xxi. 22-24 ; xxvi. 17-23 ; xxxi. 
43-55) for the government of all hosts, and that sin 
(see Rom. v. 13-20) might be imputed to the trans- 
gressor irrespective of host. From these indications it 
follows that sin committed before the entering in of the 
Law, even including the rebellion of Satan as already 
recorded, will' not be imputed as an abounding offence, 
but that from and after the institution of the Law the 
offence will abound, be the transgressor whence he may. 

The tenth year of Jacob shadows the fourth division 
of the Euphratic or First age. The people of this age 
failed in their mission as subjugators, and w^ere swept 
from the face of the earth, with the exception of an 
escaping remnant. 

The eleventh year, as shadow, witnesses the creation 
of the Hiddekelic or Second race of men (see ii. 10- 
14). The mission of the Euphratic race falls upon it, 
but (see Rev. ii. 12-17) they also failed to subjugate 
Satan and cast down his army. 

The twelfth year. This year shadows the second 
semidivision of the Hiddekelic or Second age. Inas- 
much, however, as the people of this age failed to cast 
down Satan and his host (see Rev. ii. 23) they also 
were swept away and their place given to another. 

The thirteenth year shadows the first semidivision 
of the Gihonic or Third age. For this age a third 
race of men was created, and to them the subjugatory 
mission was given ; but they failed (see Rev. iii. 1-6) 
as did their predecessors. 

u 26* 



306 INDICATIONS OF THE BOOK OF GENESIS. 

The fourteenth year. The fourteenth year of Jacob's 
servitude shadows the second semidivision of the 
Gihonic or Third age. The people of this age failed 
to subjugate Satan, and they, in turn, became lost to 
sight in the Deluge of Noah, with the exception of an 
escaping remnant. 

The fifteenth year shadows the overlap of the Third 
and Fourth ages, or the Antediluvian Epoch. In the 
beginning of the Fourth age a fourth race of men was 
created, and to it also (see i. 28) the subjugatory mis- 
sion was given. Their failure in the subjugation of 
Satan is clearly shadowed (see iii. 1—6) ; for Satan pre- 
vailed over them to their hurt. 

A large portion of this race, together with the 
Gihonic or Third race, perished in the great Deluge of 
Noah, and with them perished the hope of any one 
arising in the House of Man strong enough, in himself, 
to overthrow Satan the mighty Power of Evil. 

The sixteenth year shadows the epoch of replenish- 
ment (see ix. 1, 2) through Noah and his family, after 
the Deluge. The Fourth race of men — which is the 
last — having failed in its mission, the indication follows 
that the begotten Son, the first-born among many 
brethren, must take up the subjugatory labors, and 
fulfil the divine commands for the overthrow of Evil. 

The seventeenth year of Jacob's servitude for his 
wives and cattle shadows the Messianic Epoch, or the 
epoch during which the begotten Son of God as the 
Son of man, in the flesh of man, took up his high call- 
ing for the subjugation of Satan and his hosts, and for 
the release of those (see Isa. xxvi. 15-19 ; Jer. li. 19- 
26) held captive by Lucifer, the destroying angel. 



INDICATIONS OF THE BOOK OF GENESIS. 307 

The eighteenth year of Jacob's labors shadows the 
Judgmental Era in its pertainings to the earth, and it 
shadows the Year of Jubilee in its pertainings to the 
lieaven ; for judgment commences with the death of 
Jesus Christ the Messiah, that the dead in Christ may 
rise with Christ. When, therefore, the dead in Christ 
rise with Christ they will enter with him (see Lev. 
XXV. 8-13 ; Acts iii. 20-26) into his celestial abode, 
and partake of the blessings of the Year of Jubilee. 

The nineteenth year of Jacob shadows the Thousand 
Years^ Era, or the epoch (see Rev. xx. 4-7) during 
which the Messiah will reign a thousand years upon 
the earth, in proof (see Isa. xi. 1-9 ; Ixv. 13-25 ; Rev. 
XX. 1-3) of the subjugation of Evil, and of the replen- 
ishment of the earth. 

The twentieth year, during which Jacob served for 
his possessions, shadows the Era of Destruction or the 
final era of time. The Messiah's peaceful reign of a 
thousand years gave proof of the Subjugator's power; 
but, in the final era of time (see Rev. xx. 7-10), all 
hosts must stand the great test that shall come down 
from God out of heaven ; the good, however (see Rev. 
XX. 6) shall remain ; but the evil (see Rev. xx. 9, 10) 
shall be devoured forever. When, therefore. Evil as a 
Power shall have been destroyed then time will end, 
and the Kingdom of Righteousness will continue 
eternally without one influence to mar its glory. 

XXXI. 44-55. '' Now therefore come thou, let ns 
make a covenant, I and thou ; and let it be for a wit- 
ness between me and thee. 

" And Jacob took a stone, and set it up /or a pillar. 

"And Jacob said unto his brethren, Gather stones; 



308 INDICATIONS OF THE BOOK OF GENESIS, 

and they took stones, and made a heap : and they did 
eat there upon the heap. 

^'And Laban called it Jegar-sahadutha : but Jacob 
called it Galeed. 

'' And Laban said, This heap is a witness between 
me and thee this day. Therefore was the name of it 
called Galeed, 

" And Mizpah ; for he said, The Lord watch be- 
tween me and thee, when we are absent one from 
another. 

'^ If thou shalt afflict my daughters, or if thou shalt 
take othei^ wives beside my daughters, no man is with 
us ; see, God is witness betwixt me and thee. 

'^ And Laban said to Jacob, Behold this heap, and 
behold this, pillar, which I have cast betwixt me and^ 
thee; 

"This heap be witness, and this pillar be witness, 
that I will not pass over this heap to thee, and that 
thou shalt not pass over this heap and this pillar unto 
me, for harm. 

" The God of Abraham, and the God of Nahor, the 
God of their father, judge betwixt us. And Jacob 
sware by the fear of his father Isaac. 

" Then Jacob offered sacrifice upon the mount, and 
called his brethren to eat bread : and they did eat 
bread, and tarried all night in the mount. 

" And early in the morning Laban rose up, and . 
kissed his sons and his daughters, and blessed them : 
and Laban departed, and returned unto his place/^ 

As Abraham made a covenant and an oath with 
Abimelech, and as Isaac made a covenant and an 
oath with Abimelech, so Jacob makes a covenant and 



INDICATIONS OF THE BOOK OF GENESIS. 309 

an oath with Laban, who, in this allegory (see Laban's 
pursuit of Jacob, verses 22, 23), represents the same 
magnitude as Abimelech. The seven days during 
which Laban pursued Jacob (see Diagram 40) places 
the allegorical stand-point, at the time the covenant 
^vas made between Jacob and Laban, in the beginning 
of the First age. 

In Diagram 40, spaces a, a indicate the Four Ages; 
6, b point to the First Covenant as made w^ith Abra- 
ham (see Diagram 27) ; c, c point to the First Cove- 
nant as established with Isaac (see Diagram 33) ; d, d 
j)oint to the First Covenant as confirmed unto Jacob, 
the allegorical stand-point being carried, by the seven 
days' journey of Laban, from the Fourth age back 
to the beginning of the First age, or to the same 
stand-point as that manifested by the covenants of 
Abraham and Isaac; e, e indicate Jerusalem the great 
city ; /, / indicate the pertainings of Leah and Rachel 
as mothers of nations. 

As Abraham feared that Abimelech v/ould take his 
wife from him, and as Isaac feared that Abimelech 
would take his wife, from him, so Jacob fears (see 
verse 31) that Laban will take his wife from him. 

As in the covenant between Abraham and Abime- 
lech the Four Ages of Man were represented by the 
thousand pieces of silver, and by the seven ewe lambs, 
and as in the covenant between Isaac and Abimelech 
the Four Ages of Man were represented by the four 
wells of water which Isaac dug, so in the history of 
Jacob and Laban, the Four Ages of Man are indicated by 
the rams (see xxxi. 1-12) which, under the veil, mingled 
with Laban's flock of white sheep, for by the allegory 



310 INDICATIONS OF THE BOOK OF GENESIS. 



Gen, xxxLj considered as allegory. 
DIAGRAM 40. 



THE FIRST COVENANT AS CONFIRMED UNTO JACOB. 



^ V 



i ^ 



Beginning of Time. 
Pre-Euphratic Era. 

Creation of the First or White race (Adam's), 
well of Beer-sheba. 



Creation of the Second or Red race. 



The 



Creation of the Third or Black race. 



' Creation of the Fourth or Pale race. 



End of Time. 



INDICATIONS OF THE BOOK OF GENESIS, 311 

Laban's flock was white, and by the allegory Labaii 
pertains to the First age. After the white flock there 
came forth rams ringstreaked, speckled, and grizzled, 
which mingled with the white flock. Whence came 
they ? It is obvious that, by the Law ^' Let the earth 
bring forth the living creature after his kind,^' the 
rams are emblematic of creatures brought forth after 
the creation of the white flock. The sheep, by the 
allegory, are taken from Laban and given to Jacob 
(see XXX. 32, 33) as an answer to his righteousness, 
whereby the desolation of the city of bondage and the 
replenishment of the earth is clearly indicated, for 
Laban, in this part of the allegory, shadows the same 
power as Abimelech. 

The covenant made in each case was a covenant of 
righteousness through free agency, but the unfolding 
history of Abraham, Isaac, and Jacob shows clearly 
enough that the compact was set at naught by the 
Power of Evil ; still the covenant was made, not only 
once or twice, but three times ; which indicates that it 
was established as each new creation of men was 
brought forth. Is it any wonder, therefore, that 
Abraham feared that his wife, the mother of nations, 
should be taken away from him ? Is it any wonder 
that Isaac feared that his wife, the mother of nations, 
should be taken away from him ? Is it any wonder 
that Jacob feared that his wife, the mother of nations 
(see Diagram 40), should be taken away from him ? 
Not at all ; for the power of the Adversary is very 
great; and as Jacob said (xxxi. 42), *^ Except the God 
of my father, the God of Abraham, and the fear of 
Isaac, had been with me, surely thou hadst sent me 



312 INDICATIONS OF THE BOOK OF GENESIS. 

away now empty ;^ therefore the protection of the Lord 
was over Sarah, and over Eebekah, and over Leah. 

As the mothers were protected, so the fathers were 
protected ; for it was said unto Abimelech in regard to 
Abraham (xx. 7), "Now therefore restore the man his 
wife ; for he is a prophet, and he shall pray for thee, 
and thou shalt live : and if thou restore her not, know 
thou that thou shalt surely die, thou, and all that are 
thine.'^ Where the reference is to Isaac (xxvi. 11), 
" And Abimelech charged all his people, saying, He 
that toucheth this man or his wife shall surely be put 
to death/' While God said unto Laban (xxxi, 24), 
" Take heed that thou speak not to Jacob either good 
or bad/' Thus the three covenants relate to the Three 
Ages which are under the veil, but the covenant, as^ 
indicated in Deut. xxix. 1-29, takes in and includes 
all, and clearly indicates the fate which shall befall 
those setting the covenant at naught. 

The covenant between Abraham and Abimelech, 
and that between Isaac and Abimelech, and that 
between Jacob and Laban, and that which Moses 
made in the land of Moab, are interlinked and belong 
together as continuous history of most vital importance 
(see Diagrams 27, 33, 40). What is this covenant ? 
It is the First Covenant, or the covenant of righteous- 
ness by works; it is the covenant which (see Gal. iv. 
24) gendereth to bondage ; it is the stone of stumbling ; 
it is the stone the builders rejected ; for it is altogether 
of the Law, as indicated by the allegories. Under it 
all are included, and, consequently, all are under the 
Law ; still, by the allegories, the Law is based uncondi- 
tionally upon righteousness; from which it follows 



INDICATIONS OF THE BOOK OF GENESIS. 313 

that if those ttnder it had lived up to its rulings then 
evil could not have revived (see, also, Rom. vii. 8, 9). 
It is plainly seen from the allegories that, by this 
covenant, the establishment of righteousness depended 
upon the strength of those included under its pro- 
visions ; but through weakness it became ineffective, 
for Jacob (see Diagram 36) forsook the daughters of 
Laban and took up with Zilpah and Bilhah ; therefore 
another was established in which righteousness was 
based upon the faith of tbe Word of God as the 
justification for all thought and action. 

This Second Covenant, however, does not make 
void the Law or First Covenant ; for the conditions 
given under it must be fulfilled, because, as shadowed, 
both Abraham and Abimelech sware to them. If, 
therefore, the conditions must be fulfilled, then it 
becomes absolutely certain that the penalty of trans- 
gression must be paid, even though a second covenant 
has been made. If the First Covenant is still in force, 
and the penalty must be paid, of what possible use is 
the Second, that it should have been established ? The 
Second Covenant involves the hio^h callino; of Jesus 
Christ the Son of God, the Redeemer of men ; for 
Jesus Christ was called and begotten, and for whom a 
body had been prepared suitable and fitting for the 
redemption of man from the rulings of the First Cove- 
nant. After the Son was begotten, man of Adam's 
race was called and conformed to be in the likeness 
and image of the Redeemer, — who was God, — that the 
Redeemer might be the first-born among many brethren. 
God is strength, and, therefore, he comes as man that 
the Law may be fulfilled, — not one portion only, but 
o 27 



314 INDICATIONS OF THE BOOK OF GENESIS. 

every single point of it. If God fulfik all the Law, 
which is the embodiment of the First Covenant, then 
it is manifest that he lives in the Law, inasmuch as he 
transgresses in nothing. If he lives in the Law, then 
it is manifest also that he is justified in the Spirit or in 
the Fulfilling Power. 

By the Law the transgressions of the father fall 
upon the son, in which God's judgment is made mani- 
fest, for, by the allegories, he must judge; therefore 
should the Redeemer take upon himself the flesh of 
man, then, by the Law, the transgressions of man — 
. which had fallen from father to son — would unques- 
tionably fall upon him, and the judgment of both 
father and son would be against him. 

That the Son would take upon himself the flesh of _ 
man is indicated by the promise given Abraham in Ur 
of the Chaldees (see xii. 1-3), but the covenant that he 
would take upon himself the flesh of Abraham, and 
that he should come forth the Seed of Abraham, is 
given in xv. 4-6. Through the Messiah, therefore, as 
the Seed of Abraham, all families of the earth shall be 
blessed ; which is an embodiment of the Second Cove- 
nant or Gospel. Now it can be seen that, through the 
establishment of the Second Covenant, a highway is 
prepared for the escape of those who, through trans- 
gression, are under bondage to the Law, — a provision 
which in no way or manner pertains to the transgressor 
by or through the Law or First Covenant, — for the 
Seed of Abraham, in harmony with the Law governing 
the transmission of iniquity, assumed the transgression 
and penalty of those under the Law. Hence the 
indications follow that, as he was justified in the 



INDICATIONS OF THE BOOK OF GENESIS. S16 

Spirit or Fulfilling Power of the Infinite Majesty, he 
had no transgression of his own to pay tliat his attri- 
bute of returning from the dead should be vitiated; 
therefore, when he laid down his life as a propitiation 
for sin, the penalty attached to the transgressions of 
man, under the First Covenant, was paid. 

If the penalty attached to the First Covenant is paid 
in the death of the Seed of Abraham, — who is Christ, 
— then it is manifest that a new order of things must 
be established, or otherwise the First Covenant would 
survive in all its strength as the ruling principle. 
This new order of things is established in the faith of 
Abraham ; for Abraham's faith, through his regenera- 
tion, was counted for righteousness; hence, after the 
penalty of transgression is paid, justification by the 
faith of Jesus Christ, the Word of God, becomes the 
ruling principle for all hosts ; wherefore their faith 
will be counted for righteousness. During natural 
life, as a free agent, the creature's action, if righteous, 
is justified by the faith which culminated in such 
action ; but should the action be unrighteous, or should 
it unwittino;lv brintj^ harm or distress to another, then 
such action is not justified by the faith that led to the 
performance thereof; hence the creature's faith is 
defective, and, under the Law, the creature cannot be 
strictly just. If "the just shall live by faith," w^here 
can such faith be found, or how can such faith be 
obtained, that not one error of judgment bring the 
creature into condemnation? The justifying faith of 
the creature world, as already indicated, is God's gift 
to the creature world through regeneration, whereby 
they partake of the faith of Jesus Christ, who invested 



316 INDICATIONS OF THE BOOK OF GENESIS, 

with his life the body into which the creature world is 
regenerated or born. 

The high calling of Jesus Christ— which takes cog- 
nizance of both the First and Second Covenants — 
})oints to the ways of escape from the penalty of the 
Law. These ways are not only for those of Adam^s 
race, but for all those which God created, for all those 
which fell before the creation of man of Adam's race, 
for all those symbolized in the allegories embodying 
the First Covenant ; hence the new order of things, 
brought about through the Second Covenant, becomes 
manifest in the decree that " the just shall live by faith ;'' 
wherefore faith shall be counted for righteousness. Un- 
righteous works, however, still come under the ruling 
of the First Covenant, and the First Covenant is in^ 
full force where unrighteous works are concerned ; there- 
fore (St. Matt. xxi. 44), '^ Whosoever shall fall on this 
stone" (evidently the First Covenant, or stone of 
stumbling) '^ shall be broken: but on whomsoever it 
shall fall, it will grind him to powder.'^ Righteous 
works, however, are a proof of faith in righteousness, 
and to such there is no condemnation under any covenant. 

It now becomes evident that in Abraham all families 
of the earth shall be blessed; but the gospel of justi- 
fication by the faith of Jesus Christ was not preached 
in its fulness unto all hosts until after the Saviour had 
risen from the dead ; for the Second Covenant was 
made with Abraham, and not with Abimelech (see, also, 
Gal i. 11-17; Eph. ii. 16; iii. 4-6). 

XXXII. 1, 2. ^^ And Jacob went on his way, and 

the angels of God met him. 



INDICATIONS OF THE BOOK OF GENESIS. 31 7 

"And when Jacob saw them, he said, This is God^s 
host : and he called the name of that place Mahanaira/^ 

It may be that these angels pertain to the Four 
Ages of Man, and that they have been witnesses of 
the covenant made between Jacob and Laban. It is 
also probable that the Lord's host is the army of the 
redeemed from the dark valley, whose names now are, 
and are being, raised up again among their brethren by 
the Messiah; for the term "God's host'' indicates 
work done ; hence the Messiah, as the Seed of Jacob, is 
with the heavenly host. 

XXXII. 3-8. "And Jacob sent messengers before 
him to Esau his brother unto the land of Seir, the 
country of Edom. 

" And he commanded them, saying, Thus shall ye 
speak unto my lord Esau ; Thy servant Jacob saith 
thus, I have sojourned with Laban, and stayed there 
until now : 

" And I have oxen, and asses, flocks, and menser- 
vants, and womenservants : and I have sent to tell my 
lord, that I may find grace in thy sight. 

" And the messengers returned to Jacob, saying. 
We came to thy brother Esau, and also he cometh to 
meet thee, and four hundred men with him. 

" Then Jacob was greatly afraid and distressed : and 
he divided the people that was with him, and the 
flocks, and herds, and the camels, into two bands; 

" And said. If Esau come to the one company, and 
smite it, then the other company which is left shall 
escape." 

This record, when considered as simple history, shows 
that Esau still cherished a lingering animosity against 

27* 



318 INDICATIONS OF THE BOOK OF GENESIS. 

his brother, and that Jacob was greatly distressed 
thereby ; in consequence of which he divided his flocks 
and herds into two bands, so that should one be smitten 
the other would escape. 

XXXII. 9-12. ^^And Jacob said, O God of my 
father Abraham, and God of my father Isaac, the Lord 
which saidst unto me, Return unto thy country, and to 
thy kindred, and I will deal well with thee : 

" I am not worthy of the least of all the mercies, 
and of all the truth, which thou hast shewed unto thy 
servant ; for with my staff I passed over this Jordan ; 
and now I am become two bands. 

"Deliver me, I pray thee, from the hand of my 
brother, from the hand of Esau : for I fear him, lest 
he will come and smite me, and the mother with the^ 
children. 

" And thou saidst, I will surely do thee good, and 
make thy seed as the sand of the sea, which cannot be 
numbered for multitude.'^ 

The simple history involving the division of Jacob's 
flocks and herds now becomes veiled in allegory, and, 
as the veil is lifted, so the allegory will become manifest. 

When Jacob left his father's house to seek a wife 
from among his mother's kindred, he was the temple 
of the Seed, and the Seed was with him, as indicated 
by Isaac's blessing (xxviii. 4), "And give thee the 
blessing of Abraham, to thee, and to thy seed with 
thee;" and, as indicated also by Jacob himself, where 
he says (verse 10), "For with my staff I passed over 
this Jordan.'' What is this staff? It is, with little 
doubt, the Bread of Life, the Living Bread ; of which 
Jacob had partaken before leaving his father's house ; 



INDICATIONS OF THE BOOK OF GENESIS. 319 

and of which, at the time, he was the temple. Now, 
however, Jacob has become two bands. Why is this? 
It is because the Seed of Abraham has been brought 
forth into the world as the Seed of Jacob. As such he 
now bears with him the names of those whose iniquity 
has fallen upon him through the operation of the great 
Law of Iniquity ; hence he of himself, and independent 
of Jacob, is a band, a host ; wherefore, as indicated in 
verses 1, 2, he is of the Lord's host. 

Truly, Jacob has become two bands, but how great 
the magnitudes ! Is it any wonder that Jacob fears 
lest Esau, the Esau of the far beyond, shall smite the 
mother with the children ? Still Jacob said (verse 8), 
" If Esau come to the one company, and smite it, then 
the other company which is left shall escape,'^ which 
clearly indicates his faith in the triumph of the Seed 
over his enemies. The smiting of the Shepherd, there- 
fore, develops the crowning triumph of the Seed, as 
given forth (Zech. xiii. 7-9), ^^ Awake, O sword, 
against my Shepherd, and against the man that is my 
fellow, saith the Lord of hosts : smite the Shepherd, 
and the sheep shall be scattered : and I will turn mine 
hand upon the little ones. 

^' And it shall come to pass, that in all the land, saith 
the Lord, two parts therein shall be cut off and die; 
but the third shall be left therein. 

"And I will bring the third part through the fire, 
and will refine them as silver is refined, and w^ill try 
them as gold is tried : they shall call on my name, and 
I will hear them : I will say, It is my people : and 
they shall say, Tiie Lord is my God.'^ 

XXXII. 13-20. " And he^ lodged there that same 



320 INDICATIONS OF THE BOOK OF GENESIS. 

night; and took of that which came to his hand a 
present for Esau his brother; 

" Two hundred she goats and twenty he goats, two 
hundred ewes and twenty rams, 

'^ Thirty milch camels with their colts, forty kine 
and ten bulls, twenty she asses and ten foals. 

^^ And he delivered them into the hand of his ser- 
vants, every drove by themselves ; and said unto his 
servants, Pass over before me, and put a space betwixt 
drove and drove. 

^^And he commanded the foremost, saying. When 
Esau my brother meeteth thee, and asketh thee, saying. 
Whose art thou? and whither goest thou? and whose 
are these before thee? 

^' Then thou shalt say. They be thy servant Jacobus ; 
it is a present sent unto my lord Esau : and, behold, 
also he is behind us. 

'^ And so commanded he the second, and the third, 
and all that followed the droves, saying, On this 
manner shall ye speak unto Esau, when ye find him. 

'^ And say ye moreover. Behold, thy servant Jacob 
is behind us. For he said, I will appease him with 
the present that goeth before me, and afterward I will 
see his face ; peradventure he will accept of me.^' 

It was prophesied (xxv. 23) that the elder should 
serve the younger ; therefore it is necessarj^ that Esau 
should accept of Jacob. Why should Esau accept of 
Jacob? It is because the covenant made with Abra- 
ham and established with Isaac was confirmed with 
Jacob. What was the covenant with Abraham ? It 
was this, '^ In thee and in thy seed all families of the 
earth shall be blessed ;'^ heiice it becomes obvious that 



INDICATIONS OF THE BOOK OF GENESIS. 321 

not only Esau, but (see Diagram 41) all families of 
the earth will be blessed in Jacob (see also xii. 1—3). 
Jacob, it must be remembered (see verse 10), has now 
become two bands ; one of which is Jacob the son of 
Rebekah, and the other is Jacob the Seed of Promise. 

In Diagram 41, spaces a, a indicate the Four Ages; 
b, b indicate the ten divisions of time by the Decade 
System ; c, c indicate the apportionment of the goats 
by tenths to the ten divisions of time ; d, d indicate 
the apportionment of the ewes and rams ; e, e indicate 
the apportionment of the milch camels and their colts ; 
/,/ indicate the apportionment of the kine and bulls; 
g, g indicate the apportionment of the she asses and 
their foals. 

According to the Decade System the various droves, 
by their respective numbers, just find place in the ten 
divisions of time ; there is not one more than required, 
neither is there one less than required ; hence, by the 
systematic division thus established, a pertaining of the 
animal kingdom to the Four Ages is clearly indicated. 
It must be considered further that Jacob did not select 
his present to Esau, but (see verse 13) he took of that 
which came to hand ; hence the application of the 
allegory becomes general (see Diagram 39) to the 
animal kingdom. 

XXXII. 21, 22. '' So went the present over before 
him ; and himself lodged that night in the company. 

^* And he rose up that night, and took his two wives, 
and his two womenservants, and his eleven sons, and 
passed over the ford Jabbok.'^ 

By these verses it is seen that Jacob and his family 
passed over the ford Jabbok that night; and if so, 



322 INDICATIONS OF THE BOOK OF GENESIS. 



Gen, xxxii. 13-20, considered as allegory. 
DIAGRAM 41. 



JACOBUS PRESENT TO ESAU AS SHADOW. 



> ? s ^ 




Beginning of Time. 



Inspection of Diagram 41 will show that, 
by the Decade System (see also verse 13), 
the animal kingdom generally is con- 
sidered in the plan for the replenish- 
ment of the earth, and, hence, that 
Jacob's present to Esau, as allegory^ 
bears upon the regeneration and res- 
toration of the creature world through 
the Priesthood of Man. 



Number of she goats 200 

" " he goats 20 

•• *' ewes 200 

" " rams 20 

" '* milch camels 30 

" " camel colts 30 

*• kine . 40 

" bulls 10 

" •* she asses 20 

" foals 10 



End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 323 

what moved him that it should have been done at such 
an apparently unseasonable hour ? It was, doubtless, 
by direction of the Lord ; for, by the context, Jacob 
said, " I have seen God face to face, and my life is 
preserved.'^ 

XXXII. 23-29. "And he took them, and sent 
them over the brook, and sent over that he had. 

" And Jacob was left alone ; and there wrestled a 
man with him until the breaking of the day. 

" And when he saw that he prevailed not against 
him, he touched the hollow of his thigh ; and the 
hollow of Jacob's thigh was out of joint, as he wrestled 
with him. 

"And he said, Let me go, for the day breaketh. 
And he said, I will not let thee go, except thou bless 
me. 

"And he said unto him, What is thy name? And 
he said, Jacob. 

" And he said. Thy name shall be called no more 
Jacob, but Israel : for as a prince hast thou power 
w^ith God and with men, and hast prevailed. 

" And Jacob asked him, and said, Tell me, I pray 
thee, thy name. And he said, AVherefore is it that thou 
dost ask after my name? And he blessed him there.'^ 

By verses 21, 22, Jacob lodged that night in the 
company, and he with his family passed over the 
ford Jabbok ; but by verses 23, 24, Jacob sent over all 
that he had, and Jacob was left alone, and there 
wrestled a man with him until the breaking of the 
day. The harmony of these records seems much dis- 
turbed excepting Jacob, as stated in verse 10, really 
has become two bands. 



324 INDICATIONS OF THE BOOK OF GENESIS, 

The text seems to indicate that Jacob, the son of 
Rebekah, together with his family, his flocks, and 
herds, rested by the ford Jabbok, and that during the 
night he was directed by the Lord to cross the ford with 
all his possessions, as indicated in verse 22. Such 
being the case, it must have been Jacob the Seed who 
was left alone ; besides which Jacob the son of Rebekah, 
by verses 1, 2, had met the Lord's host at Mahanaim, — 
which host doubtless included the Seed, — and, therefore, 
the man who wrestled with Jacob the Seed (see, also, 
XXXV. 9-11) would have been Melchizedek, who, by 
his attributes (see Heb. vii. 1-3), is God ; wherefore 
the indication is strong that the angels of God which 
met Jacob were Melchizedek and the Messiah as the 
Seed of Jacob; the latter bearing with him the host of 
names that had fallen upon him through the operation 
of the Law of Iniquity. 

In his great blessing to Abraham God said (xxii. 
17, 18), " Thy seed shall possess the gate of his enemies ; 
and in thy seed shall all the nations of the earth be 
blessed.^' Isaac, in sending Jacob to Padan-aram, 
said, ^^ And give thee the blessing of Abraham, to thee, 
and to thy seed with thee f consequently, the blessing 
that now, by the text (see verse 29), falls upon the 
Seed of Jacob is given in confirmation of the promise 
to Abraham, and in answer to the invocation of Isaac ; 
the invocation of Isaac (see xxviii. 4) calling for the 
blessing of Abraham to fall on the Seed of Jacob. 

The Seed of Abraham is Christ, and who but Christ 
the Messiah could wrestle with God that he should 
prevail? Not one. Why should Christ the Messiah 
wrestle with God? It is that ^^the heathen may be 



INDICATIONS OF THE BOOK OF GENESIS. 325 

given him for an inheritance and the uttermost parts 
of the earth for a possession.'^ In this he prevailed, 
and his name was changed to Israel ; which is an 
indication of his power with God, and of the perfection 
of his labors in the replenishment of the earth. The 
hollow of Jacob's thigh being pat out of joint indicates 
that he, the Seed, was really in the flesh as man ; and 
where the Seed states that his name is Jacob, the indi- 
cation is given that the Seed is known and apostro- 
phized by the name of the temple in which he has 
walked; hence, as the Seed or flesh of Jacob, he is 
called Jacob. • It does not follow, however, that the 
lameness which came upon the man Jacob was an 
extraordinary visitation of God, but rather that it arose 
from natural causes, and that, as in the case of other 
simple history, it is selected that a veil may be over 
the more important renderings of the text. 

That God appeared unto Jacob, the son of Rebekah, 
and also changed his name to Israel, is clearly stated in 
XXXV. 9-13; which, evidently, is a portion of the 
vision given in this, the thirty-second, chapter. 

XXXIII. 1-4. '' And Jacob lifted up his eyes, atid 
looked, and, behold, Esau came, and with him four 
hundred men. And he divided the children unto 
Leah, and unto Rachel, and unto the two handmaids. 
' ^' And he put the handmaids and their children fore- 
most, and Leah and her children after, and Rachel 
and Joseph hindermost. 

^^ And he passed over before them, and bowed him- 
self to the ground seven times, until he came near to 
his brother. 

28 



326 INDICATIONS OF THE BOOK OF GENESIS. 

^^ And Esau ran to meet him, and embraced him, 
and fell on his neck, and kissed him : and they wept.'^ 

The grounds which Jacob had for fearing Esau are 
now dispelled, for the meeting between the two is of a 
most peaceful nature; yet, by xxxii. 11, the indication 
is clear that Esau was possessed of great power within 
himself that he might, perchance, crush Jacob with all 
his pertainings. The pertainings of Jacob, however 
(see Diagrams 41, 42), point to magnitudes far beyond 
those indicated by Esau. 

In Diagram 42, spaces a, a indicate the Four Ages ; 
b, b indicate the appertaining of Esau-'s men to the 
Four Ages (see also Diagram 20) ; c, c indicate the ten 
divisions of time by the Decade System ; rf, c?, by the 
seven bows of Jacob, indicate the first seven semi- 
divisions of time by the Decade System ; 6, e, through 
Zilpah and her sons, indicate Jerusalem the House of 
Man (see Gah iv. 22-25) under bondage; /,/, through 
Bilhah and her sons, also indicate Jerusalem the House 
of Man under bondage ; g^ g^ through Leah and her 
sons (see Gal. iv. 22-26), indicate free Jerusalem ; 
hj h, through Rachel and her son, also indicate free 
Jerusalem. 

The aggressive spirit shown by Esau, and the four 
hundred men who were at his command, when con- 
sidered as allegory, may indicate the four hundred years 
of affliction which shall befall the Seed of Abraham, 
but the indication is strono; that alleo-orically these 
men (see Diagrams 20, 42) shadow the Four Ages of 
Man. 

When (see verses 8-11) Esau accepted the present 
from the hand of Jacob, it became evident that Jacob 



INDICATIONS OF THE BOOK OF GENESIS. 327 



Gen, xxxiiL 1-5, considered as allegory/. 
DIAGRAM 42. 



JACOBUS MEETING WITH ESAU. 






■< 


1 

1 


^^^ 


^ 




. 1 




^> 


1^ 








1' 


1 
1 




^"•r 


5{Kr 


( 




.^.^ 


f 







^ 


1^ 








i? 








S 








u 








•1 








"? 






^ 


>M 




1^ 


1^ 






fc 


is 






^ 


>^ 


> 


> 


k 


ij; 


1^ 


f; 


S^ 


^ 


N^ 


^ 






y 


Q 


y 


^ 


^ 


«0 


F 


5 


^ 


« 


»5! 


t 


^ 


S^ 


5 


'^ 


V 


M 


1 


1 


^ 


^ 



Beginning of Time. 
Pre-Euphratic Era. 
Creation of the First 
(Adam's). ^ 



Inspection of Diagram 42 will 
show that Esau pertains to the 
Four Ages and that Jacob per- 
tains to the Four Ages ; where- 
fore the seven bows Jacob made 
to Esau bring time from the 
First age down into the first 
half of the Fourth. Through 
the labors of the Messiah, in 
this epoch, Jacob will bow down 
no more to Esau, and Esau will 
be freed (see xxvii. 40) from the 
yoke of Jacob, his twin brother. 

The order in which Jacob ar- 
ranged his family points to the 
separation of the good from the 
evil, and it also points to con- 
secutiveness in the great labors 
for the redemption and restora- 
tion of the creature world ; for 
Leah and her maid take in and 
include the Pre-Euphratic Era, 
with its good and bad elements, 
while Rachel and her maid 
take in the House of INI an from 
the creation of the First race 
(Adam's), with its good and bad 
elements. Farther on, how- 
ever (see xlviii. 21, 22), the Pre- 
Euphratic Era, with its hosts, 
are, through the blessing per- 
taining to Joseph, given to Ra- 
chel as the mother of nations. 



End of Time. 



^ *^ 



328 INDICATIONS OF THE BOOK OF GENESIS, 

prevailed over Esau, and, hence, that the Seed would 
triumph over his Adversary, even as Jacob prevailed 
over Esau. Wherefore, because of the allegoric sense, 
Jacob said to Esau (verse 10), " I pray thee, if now I 
have found grace in thy sight, then receive my present 
at my hand : for therefore I have seen thy face, as 
though I had seen the face of God, and thou wast 
pleased with me f hence the acceptance of the gift by 
Esau, evidently as simple history, was a sign and an 
assurance unto Jacob that his Seed would prevail over 
the Adversary, even as Abraham was assured (see xxii. 
16-18) that his Seed should prevail, and should possess 
the gate of his enemies. 

The order in which Jacob placed his family when 
they were on the point of meeting Esau indicates great 
progressive steps in the world's history; for through 
the handmaids and their children the concubinie ele- 
ment, or the creature under transgression, is indicated ; 
through Leah and her children the redeemable hosts 
are brought to notice ; while Rachel and her children 
point to particular and especial labors pertaining to the 
Fourth age. 

XXXIV. AUegorically this chapter, together with 
the latter portion of xxxiii., relate to the calling, fall, 
and general history of man. Its counterpart is found 
in Dan. xi., where relations in regard to the host of 
the Adversary, as well as man, are indicated; for 
Hamor represents the king of the north ; Shechem 
represents his upright ones ; and Dinah, the daughter 
of woman. The king of the north indicates both the 
Adversary and the First age ; the king succeeding to 



INDICATIONS OF THE BOOK OF GENESIS. 329 

the First age (see Dan. xi. 20) is the Second age ; and 
the king which succeeds him is the Third age, which 
(see Dan. xi. 22) shall be overflown by the arms of a 
flood. The history of the text indicates that, as with 
the circumcision made without hands, man's redemption 
was accomplished ; so through the circumcision made 
with hands the Adversary was overthrown. 

XXXV. 1, 6-13. ^^And God said unto Jacob, 
Arise, go up to Beth-el, and dwell there : and make 
there an altar unto God, that appeared unto thee when 
thou fleddest from the face of Esau thy brother. . . . 

^^So Jacob came to Luz, which is in the land of 
Canaan, that is, Beth-el, he and all the people that 
were with him. 

*^ And he built there an altar, and called the place 
El-beth-el ; because there God appeared unto him, 
when he fled from the face of his brother. 

^' But Deborah Rebekah's nurse died, and she was 
buried beneath Beth-el under an oak : and the name 
of it was called Allon-bachuth. 

"And God appeared unto Jacob again, when he 
came out of Padan-aram, and blessed him. 

" And God said unto him. Thy name is Jacob : thy 
name shall not be called any more Jacob, but Israel 
shall be thy name ; and he called his name Israel. 

" And God said unto him, I am God Almighty : be 
fruitful and multiply ; a nation and a company of nations 
shall be of thee, and kings shall come out of thy loins ; 

" And the land which I gave Abraham and Isaac, 
to thee I will give it, and to thy seed after thee will I 
give the land. 

28* 



330 INDICATIONS OF THE BOOK OF GENESIS, 

"And God went up from him in the place where he 
talked with him/^ 

By these verses it will be seen that God appeared 
unto Jacob when he fled from Esau, his brother, and 
was on his way to Padan-aram. The text also states 
that God appeared unto Jacob again when he came out 
of Padan-aram, at which time his name was changed 
from Jacob to Israel. Hence, by the text, God appeared 
to Jacob but twice as he was journeying to and fro; 
once when he was going to Padan-aram, and the second 
time when he was returning from tlience to the land 
of Canaan. When, how^ever, God said unto Jacob 
(verse 1), *^ Arise, go up to Beth-el,'^ the command 
doubtless was that recorded in xxxi. 13, at which time 
Jacob dwelt in Padan-aram (see, also, verses 2-4 ; xxxi. 
30-32). From these indications it follows that the 
records given in xxxii. 22-31; xxxv. 9-13 are parts 
and portions of the same visitation ; wherefore it is 
quite probable that Jacob really has become two bands, 
that the names of Jacob the son of Rebekah and Jacob 
the Seed of Jacob were changed to Israel, and that the 
blessing of Abraham rests upon both. 

By the division of Jacob into two bands (see xxxii. 
10) the actual physical presence of the Seed of Jacob 
in the great work is indicated. Therefore, the Seed of 
Jacob being present, he it was (see xxxii. 24) who 
wrestled with a man until the breaking of the day, that 
he might receive the blessing of Abraham. 

By the text, the land that was given to Abraham 
and to Isaac and to Jacob is now promised to the 
seed of Jacob after him; which evidently means that 
no matter in whom the Seed may be called, the land 



INDICATIONS OF THE BOOK OF GENESIS. 33I 

shall be his forever; hence, by the magnitude of the 
gift, by his labors, by his perfection, the Seed of Jacob 
after him will be known, and his actual presence 
throug^hout the Sacred Writing:s made manifest. 

XXXV. 21-26. '^ And Israel journeyed, and spread 
his tent beyond the tower of Edar. 

"And it came to pass, when Israel dwelt in that 
land, that Reuben went and lay with Bilhah his father's 
concubine : and Israel heard it. Now the sons of 
Jacob were twelve : 

'' The sons of Leah ; Reuben, Jacob's firstborn, 
and Simeon, and Levi, and Judah, and Issachar, and 
Zebuiun : 

" The sons of Rachel ; Joseph, and Benjamin : 

" And the sons of Bilhah, Rachel's handmaid ; Dan, 
and Naphtali : 

" And the sons of Zilpah, Leah's handmaid ; Gad, 
and Asher. These are the sons of Jacob, which were 
born to him in Padan-aram.'^ 

In Diagram 43, spaces a, a indicate the Four Ages ; 
6, b indicate the Four Ages as four generations (see 
Diagram 20) ; e, c indicate the appertainings of the 
twelve sons of Jacob to Jerusalem as the Four Ages 
(see Ezek. xlviii. 30-34) ; c?, d indicate by lot (see 
Ezek. xlviii. 1-29) the appertainings of the twelve sons 
of Jacob to Jerusalem as the Four Ages ; in this lot, 
however, Joseph is represented by his sons Ephraim 
and Manasseh (see xlviii. 20-22) ; e, e indicate the 
pertainings of Leah, and of her sons by seniority ; /,/ 
indicate the pertainings of Rachel, and of her sons by 
seniority ; g^ g indicate pertainings of Zilpah and her 
sons; h, h indicate pertainings of Bilhah and her sons. 



332 INDICATIONS OF THE BOOK OF GENESIS. 

Gen, XXXV. 21-26, considered as allegory. 
DIAGBAM 43. 



REUBEN AND BILHAH. 



^ N ^^ 



a S) o ^ 




Beginning of Time. 
Pre-Euphratic Era. 
Creation of the First race (Adam's). 

Israel's journey beyond the tower of Edar (see 
verse 21) points to time in the First age. 

When Israel dwelt in that land, and when Reuben 
went and lay with Bilhah, his fathers concubine, 
time in the beginning of the First age is indi- 
cated; hence, inasmuch as Reuben, the first- 
born of Jacob, pertains to the First age, and as 
Bilhah pertains to man of Adam's race (see Dia- 
gram 42), so, as shadow, when Reuben went and 
lay with Bilhah, the fall of man of Adam's race 
is indicated (see iii. 1-7; xlix. 4; Prov. xxx. 11); 
that is, man of Adam's race (see Diagram 43) be- 
came partakers of the sin and transgression that 
marked the dweUers of the Pre-Euphratic Era. 



Leah shadows time from the beginning thereof 
(see Diagram 43) ; Rachel shadows time from the 
creation of man of Adam's race ; hence, Zilpah, 
Leah's maid, also shadows time from the begin- 
ning, while Bilhah, Rachel's maid, shadows time 
from the creation of man of Adam's race only 
(see Diagram 42). 



^'S'^'^ te>^y "b 



End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 333 

XXXV. 27-29. '' And Jacob came unto Isaac his 
father unto Mamre^ unto the city of Arba^ which is 
Hebron, where Abraham and Isaac sojourned. 

" And the days of Isaac were a hundred and four- 
score years. 

" And Isaac gave up the ghost, and died, and was 
gathered unto his people, being old and full of days : 
and his sons Esau and Jacob buried him.^^ 

In Diagram 44, spaces a, a indicate the Four Ages ; 
6, b indicate the apportionment of the years of Isaac 
to the divisions of time; c, c indicate time; d, d 
indicate pertaining of Isaac as a father of nations. 

XXXVI. 6-8. '' And Esau took his wives, and his 
sons, and his daughters, and all the persons of his 
house, and his cattle, and all his beasts, and all his sub- 
stance, which he had got in the land of Canaan ; and 
went into the country from the face of his brother Jacob. 

*^ For their riches were more than that they might 
dwell together ; and the land wherein they were stran- 
gers could not bear them because of their cattle. 

" Thus dwelt Esau in mount Seir : Esau is Edom.^' 
From this record it becomes evident that the land 
of Canaan, simply as the promised land, is altogether 
too small to bear Esau and Jacob ; therefore how is it 
])ossible for the possession of the land of Canaan, 
simply, to be the fulfilment of the promise to Abraham 
that his seed should be as the stars of heaven and as 
the sand that is upon the sea-shore for number, that 
they should dwell therein? The text is evidence that 
the land of Canaan is but a figure, a symbol ; and that, 
in harmony with previous figures, the land of Canaan 



334 INDICATIONS OF THE BOOK OF GENESIS. 

Gen. XXXV. 27-29, considered as allegory/. 
DIAGBAM 44. 

THE YEARS OF ISAAC AS A FATHEB OF NATIONS. 



9 ^ 



^ § 



Beginning of Time. 
Pre-Euphratic Era. 
Creation of the First race (Adam's). 



Dividing in the midst of the First age. 



Creation of the Second race. 



Dividing in the midst of the Second age. 



Creation of the Third race. 



Dividing in the midst of the Third age. 



, Creation of the Fourth race. 
' Antediluvian Epoch. 

Deluge of Noah. 

Epoch of replenishment. 

Advent of Ae Messiah the Prince as the Redeemer of man in the day of 

Abraham. 
Messianic Epoch. 

Crucifixion and absolute death of the Messiah. In this 
death Isaac as the father of nations and Isaac as the son 
of Rebekah becomes absolutely dead ; in this death the 
dread valley wherein the departed lay slumbering for 
ages has become tenantless, and not one soul lingers 
within the darksome portals that mark the shadow of 
the deeper shade. 

End of Time. 



INDICATIONS OF THE BOOK OF GENESIS, 335 

symbolizes the earth itself, with its great unsubjugated 
hosts. 

As far as worldly prosperity is concerned both Jacob 
and Esau have inherited the blessings of their father 
wherewith he blessed them ; for they have flocks and 
herds in abundance, and great stores of substance. 
The blessings which Isaac bestowed upon Jacob and 
Esau, however, are fraught with meanings far beyond 
mere worldly prosperity; for Paul says (Heb. xi. 20), 
'' By faith Isaac blessed Jacob and Esau concerning 
things to come,^^ which evidently reaches beyond posses- 
sions of gold and silver, flocks and herds. 

By the allegory that Esau represents the Ages of 
Man preceding the Deluge (see Diagram 31), then his 
three wives (see verses 2, 3) also would pertain to 
them, thereby giving one representative to each age. 

By verse 20 the sons of Seir were Lotan, Sliobal, 
and Zibeon. These three sons of Seir also, as shadow, 
pertain to the Three Ages preceding the Deluge ; of 
which Lotan indicates the First age; Shobal, the 
Second ; and Zibeon, the Third. The children of 
Lotan were Hori and Hemam; these are symbolic of 
semidivisions of the First Time or Age ; the inhabi- 
tants of which are probably the Horim and Emim 
spoken of in Deut. ii. 9-12. 

As Lotan indicates the First Age of Man, so 
Zibeon indicates the Third age; and his two children, 
Ajah and Anah, symbolize the semidivisions of this 
age. Of the two, Anah pertains to the second semi- 
division, and he is, very probably, identical with the 
Anak of Num. xiii. 33; and, hence, is the father of 
the Anakim of Deut. ii. 11, 21; while the Anakira, 



336 INDICATIONS OF THE BOOK OF GENESIS. 

being the last race of giants^ — for (see Deut. ii. 20, 21) 
the Zamzummim were destroyed from before them, 
doubtless the Auakim, — they would be ideutical with 
the sons of God of vi. 2-4. 

Of Anah it is stated (verse 24), '' This was that Anah 
that found the mules in the wilderness, as he fed the 
asses of Zibeon his father/^ 

Now in the light that, allegorically, Anah and Anak 
are one and the same, then it becomes evident that the 
verse just quoted relates to the intermarriage of tlie 
race of giants with the daughters of men, as recorded 
in vi. 2-4, or the intermingling of the river Gihon 
with the river Pison ; for by the opening of the first 
four seals in the vision of St. John, the races are indi- 
cated as horses, but (see vi. 2) man of the Fourth age^ 
is under bondage to the race of giants, and, doubtless, 
are looked upon by the Anakim, or sons of God, as 
beasts of burden, or as Anah called them, the asses of 
Zibeon his father ; hence, by a union between these two 
races, the " mules in the wilderness" would be accounted 
for. Moreover, the figure is still further confirmed by 
the great diflFerence in the physical structure of the two 
races ; for the children of Israel state in regard to 
these giants, the sons of Anak (Num. xiii. 33), ^^ We 
were in our own sight as grasshoppers, and so we^were 
in their sight.'^ Therefore the fruit of a union between 
these races would, figuratively, be such as that called 
for by the text; and, conversely, the fruit calls for 
two distinct races of men; which races, by the text, 
dwell in the wilderness, or in the ages preceding the 
Deluge. 

Aholibamah is a daughter of Anah, and hence per- 



INDICATIONS OF THE BOOK OF GENESIS. 337 

tains to the Third age. She is one of the three wives 
of Esau, and, by the allegory, dwelt in the wilderness : 
her children also pertain to the Third age. 

Dishon, the son of Anah, is the head of a family, and 
has four children ; which may indicate four divisions 
or minor times in the latter part of the Third age, as 
called for in Dan. viii. 22. 

Ezer and Dishan, probably, are the children of 
Ajah, and, in consequence, would pertain to the first 
division of the Third age ; hence the children of Ezer 
and Dishan would indicate minor divisions or times in 
the first part of the Third age. 

The children of Adah, Esau's wife, probably pertain 
to the First age; and the children of Bashemath, 
Esau's wife, probably pertain to the Second age ; hence, 
allegorically, the pertainings to the Three Ages are as 
follows : 



FIRST AGE OF MAN. 

ESAU. SONS OF SEIR. 



Adah, Esau's wife. 
Eliphaz, Esau's first-born, 
Teman, Omar, Zeplio, 
Kenaz, Korah, Gatam, 
Amalek, who was 
born of Timna, 



Sons of 
Eliphaz. 



Lotan. 

on, g^^g ^^ Lotan. 

Hemam, ) 
Timna, sister of Lotan. 



SECOND AGE OF MAN. 

ESAU. SONS OF SEIR. 



Bashemath, Esau's wife. Shobal. 

Reuel, son of Bashemath. 
Nahath, Zerah, Sham- ^ Sons of Shepho, Onam, 

mah, Mizzah, j Reuel. 

J* w 29 



Shobal. 



338 INDICATIONS OF THE BOOK OF GENESIS. 
THIBD AGE OF MAIST. 

ESAU. SONS OF SEIR. 

Aholibamah, Esau's wife. Zibeon. 

Jeush, Jaalam, sons of Aholibamah. Ajah, Anah, sons of Zibeon. 

Korah, son of Aholibamah. Dishon, son of Anah. 

Aholibamah, daughter of Anah. 

Hemdan, Eshban, Ith- "» Sons of 
ran, Cheran, J Dishon. 

Ezer, Dishan, sons of Ajah. 

Bilhan, Zaavan, ) „ . ^ 

. , >• Sons of Ezer. 

Akan, j 

Uz, Aran, sons of Dishan. 

It is not improbable that these appertainings may 
serve to indicate chronology in the past ages through 
the simple history of the present age as allegory. 

The concubinic element introduced into the allegories 
from the days of Abraham indicates Jerusalem under ^ 
bondage; Jerusalem under captivity; and, hence, 
through the bondage of Jerusalem, to those which led 
her into captivity. 

XXXVI. 31. ^^ And these are the kings that reigned 
in the land of Edom, before there reigned any king 
over the children of Israel.^^ 

This verse indicates history appertaining to the land 
of Edom, or the ages preceding the Deluge. In the con- 
text a list of these kings is given ; from which an indi- 
cation follows that where subsequent history is taken 
up, and where reference is made to days when there was 
no king in Israel, the relation, as allegory, points to 
some period or bearing in the First Three Ages of Man. 

XXXVII. 3. "Now Israel loved Joseph more 
than all his children, because he was the son of his 
old age : and he made him a coat of many colours.^^ 



INDICATIONS OF THE BOOK OF GENESIS. 339 

Jacob as Israel is the father of many nations ; and, 
by preceding allegories^ Rachel (see Diagram 37) was 
emblematic of the Fourth age, while her two sons, 
Joseph and Benjamin, were representative of the half- 
times of this age ; therefore, Joseph being represent- 
ative of the first half-time, the indication becomes 
manifest that, because of the Law governing the trans- 
mission of iniquity, the blood and characteristics of 
the preceding ages must have been transmitted to him 
also ; which condition is indicated by the coat of many 
colors his father made for him. 

XXXVII. 4-11. ''And when his brethren saw 
that their father loved him more than all his brethren, 
they hated him, and could not speak peaceably unto 
him. 

*' And Joseph dreamed a dream, and he told it his 
brethren : and they hated him yet the more. 

"And he said unto them. Hear, I pray you, this 
dream which I have dreamed : 

''For, behold, we were binding sheaves in the field, 
and, lo, my sheaf arose, and also stood upright ; and, 
behold, your sheaves stood round about, and made 
obeisance to my sheaf. 

" And his brethren said to him, Shalt thou indeed 
reign over us? or shalt thou indeed have dominion 
over us? And they hated him yet the more for his 
dreams, and for his words. 

" And he dreamed yet another dream, and told it his 
brethren, and said. Behold, I have dreamed a dream 
more ; and, behold, the sun and the moon and the 
eleven stars made obeisance to me. 

" And he told it to his father, and to his brethren : 



340 INDICATIONS OF THE BOOK OF GENESIS. 

and his father rebuked him, and said unto him, What 
is this dream that thou hast dreamed ? Shall I and 
thy mother and thy brethren indeed come to bow down 
ourselves to thee to the earth ? 

"And his brethren envied him; but his father 
observed the saying.'' 

In the light that Joseph represents the first half- 
time of the Fourth age, he becomes a great magnitude 
on account of the work to be accomplished during its 
day ; for not only his father, his mother, and his breth- 
ren must bow down before these labors, but all nations 
and peoples, kindreds and tongues, must acknowledge 
the greatness of this glorious epoch during which evil 
is trampled under foot by the only begotten Son, the 
great Eeplenisher, who subdues and subjugates the 
earth in obedience to the divine command given in 
the garden of Eden ; which labors in the flesh com- 
menced not from the day the Messiah was born of the 
Virgin, but from the day he was brought forth into 
the world as the Seed of Abraham in the day of 
Abraham. 

By the context, Israel sent Joseph unto his brethren 
to inquire wdi ether it was well with the flocks. When 
Joseph came to them they had conspired to kill him, 
but changed their plan so far as to cast him into a pit 
in the wilderness. Before doing so, however, they 
stripped him of his coat of many colors, and this coat 
remained with them. After this his brethren drew 
him out of the pit and sold him to a band of Ish- 
maelites, w^ho took him down to Egypt, and there 
resold him to Potiphar, an officer of Pharaoh, and 
captain of his guard. 



INDICATIONS OF THE BOOK OF GENESIS. 34I 

The coat of many colors indicated that Joseph per- 
tained to the Fourth age, but when he was stripped of 
it, then his appertaining to the Second age, which was 
by lot (see Diagrams 37, 38), is re-established by the 
text; for the wilderness in which the .pit was situated 
is emblematic of the Antediluvian ages; while Egypt, 
where Joseph w^as taken (see Diagram 16) is emblem- 
atic of both the Second and Third ages ; therefore 
the indications are that the simple history of Joseph 
will, as allegory, now develop history connected with 
the Second Age of Man. 

In Diagram 45, spaces a, a indicate the Four Ages ; 
6, h indicate the Four Ages by the land through which 
Abraham passed in his journey from Ur of the Chal- 
dees to Canaan (see Diagram 16) ; of which Canaan, as 
allegory, represents the earth in the Fourth age ; c, c 
indicate the pertainings of Er, Onan, and Shelah, sons 
of Judah, to the First Three Ages ; d, d indicate the 
failure of the First Three Ages as subjugators of Evil 
(see Isa. v.) ; 6, e indicate Jerusalem the great city ; 
/,/ indicate Jerusalem the great city through Tamar; 
g, g indicate the pertainings of Pharez and Zarah, sons 
of Judah by Tamar, to Jerusalem the great city ; A, h 
indicate the pertaining of Shuah, the Canaanite, the 
wife of Judah, to Jerusalem the great city. 

By the allegory both Tamar and Shuah, the Canaan- 
ite (see Diagram 45), shadow the great city Jerusalem 
as the Four Ages ; the land of Canaan shadows the 
earth in the Fourth age ; hence, inasmuch as the land 
of Canaan (see xii. 1-12 ; xiii. 14-17) is promised as a 
free gift to the Seed of Abraham, — which Seed (see Gal. 
iii. 16) is Christ, — and as the genealogy of Christ (see 

29* 



342 INDICATIONS OF THE BOOK OF GENESIS. 




Qen. xxxviii.j considered as allegory, 
DIAGRAM 45. 

JUDAH AND TAMAR. 



Beginning of Time. 
Pre-Euphratic Era. 
Creation of the First race (Adam's). 



Creation of the Second race. 
Destruction of Er as the First race. 



Creation of the Third race. 
Destruction of Onan as the Second race. 



i V^ C^ ^C »' S> Vi "b 



Creation of the Fourth race. 
Antediluvian Epoch. 
Destruction of Shelah as the Third race. 
Epoch of replenishment (see ix. 1). 

The Messiah called in Pharez (see Ruth iv. 11, 12 ; St. Matt. i. 3;. 

The Messianic Epoch. 

Crucifixion, absolute death, and resurrection of the Messiah. 

Judgmental Era. The Year of Jubilee. 

The Thousand Years' Era. The land of Canaan 
in the possession of the Seed of Abraham. 

Era of Destruction. Final separation of Good 
from Evil. 

End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 343 

I. Chron. V. 1, 2; St. Matt. i. 1-16) was called in 
Judah, so, through the simple history of Tamar and 
Shuah^ channels through which the promise reaches 
fulfilment are brought to notice. 

Shuah is a Canaanite; hence the indication is clear 
that possession of the land of Canaan cannot be obtained 
through her as a free gift ; for her children would be 
Canaanites also, and, therefore, would have inheritance 
in Canaan independent of gift. 

As the simple history, so the- allegory. Shuah, there- 
fore, as allegory, represents the great city Jerusalem ; 
her three sons, Er, Onan, and Shelah, represent the 
First Three Ages of Man ; of whom Er, the first-born 
of Judah, whom ShuaJi bare to Judah, shadows the 
First age. Tamar, as already indicated, shadows Jeru- 
salem the great city, but no indications appear, as 
proof, that she is a daughter of Canaan. If Tamar is 
not a daughter of Canaan, then she may represent a 
channel through which the land of Canaan may fall to 
the seed of Abraham — and, hence, to the seed of Judah 
—as a free gift, and not possession by inheritance. 

If Tamar is such a channel, then, inasmuch as, in the 
allegorical sense (see Diagram 45), she coexists with 
Er in the First age, she is given Er to wife, even as 
called for by the simple history of the text. But the 
indication also follows that she can have no children 
by Er^ or such children, through Shuah, the Canaanitish 
mother of Er, would be Canaanites, through whom the 
promise could not be fulfilled ; hence Tamar was 
barren and Er was childless ; wherefore Er, as repre- 
sentative of the First age, was swept away in the 
destruction that marked the close of the First age. 



344 INDICATIONS OF THE BOOK OF GENESIS. 

The wickedness of Er (see Diagram 45) points to the 
fall and general failure of man in the First age as a 
subjugatory element. 

Onan, the son of Shuah the Canaanite, the second 
son of Judah, shadows the Second Age of Man. He 
also failed as a subjugatory element, and, in turn, was 
slain at the end of the Second age. The indication is 
manifest, however, that possession of the land of 
Canaan, as a free gift, could not be had through him ; 
hence Tamar, as representative of Jerusalem the great 
city, is still barren and without child. 

Shelah, the son of Shuah the Canaanite, the third 
son of Judah, shadows the Third age. Indications are 
now manifest that seed cannot be raised up through 
Shelah, or any other Canaanite, that possession fall to 
them purely as a gift, and not by inheritance. Where- 
fore Shelah continues and lives out his days, but not 
as one through whom seed will be raised up, and to 
which the land of Canaan will be given as a free gift; 
hence the indications follow that the Canaanitish 
mother, like the bondwoman, must be cast out, and 
another taken, that the land of Canaan be possessed by 
gift, and not by or through the Law. 

If, by the allegory, Tamar is chosen as a channel 
through whom seed shall be raised up, and if Judah is 
chosen that the genealogy be called in his house, then 
the indication becomes manifest by the allegory that 
Tamar must bear children to Judah that the promise 
be fulfilled. 

Consequently, by the text (see verses 12-30), Tamar 
bare unto Judah two children, twins, one of whom was 
called Pharez, and the other was called Zarah. The 



INDICATIONS OF THE BOOK OF GENESIS. 345 

genealogy, however (see Ruth iv. 11, 12; St. jNIatt. 1. 
1-16), was called in Pharez, through whom the land 
of Canaan will be obtained by gift as a possession. 
From this position Pharez becomes a shadow of the 
Fourth age, while Zarah shadows the seed (see Diagram 
45) that is raised up to the past Ages of Man. 

By the Law of Iniquity (see Ex. xxxiv. 5-7) the 
iniquity that rests npon Za*rah also rests upon Pharez, 
his twin brother; hence, inasmuch as the Seed of 
Abraham will be called in Pharez, so a seed will be 
raised up in the Fourth age that (Ruth iv. 10) ^^the 
name of the dead be not cut off from among his 
brethren, and from the gate of his place.^^ 

Recapitulation, — By the records of the thirty-eighth 
chapter, Judah, the son of Jacob, took a wife from 
among the Canaanites, who bare unto him three sons. 
In course of time he selected a wife for his eldest son, 
but this son being wicked the Lord slew him ; where- 
upon Judah told his second son to take Tamar, his 
brother's wife, and raise up seed to his brother; wiiich 
the second son refused to do, and the Lord slew him 
also. Judah fearing the same fate might befall his only 
remaining son, instructed Tamar to go to her father's 
house until Shelah, his youngest son, should be grown. 

Why should Judah fear that his youngest son 
Shelah would die if he married his brother's widow ? 
It is because the land of Canaan shall be possessed by 
the children of Israel as a free gift, and not by the 
Law ; for if Shelah, the son of the Canaanitish woman, 
raised up seed to his brother, their possessions in t\\Q 
land of Canaan would, through the Canaanitish mother, 
fall to this seed by the Law and not by gift ; even the 



346 INDICATIONS OF THE BOOK OF GENESIS. 

second brother knew that the seed could not be his, 
inasmuch as by the promise to Abraham, Isaac, and 
Jacob the Canaanite shall be driven out. 

If such is the case, then it is manifest that seed must 
be raised up unto Judali from another source, that the 
promise may find fulfilment ; for by Jacob's blessing 
(Gen. xlix. 10; see, also, I. Chron. v. 2) the house 
of Judah is chosen that the* covenant made with Abra- 
ham (see xii. 1-3; xiii. 14-16; xxii. 16-18) may be 
fulfilled. 

Judah's wife bare him no more children, and finally 
she died. After he had become reconciled to his loss, 
he went up to Timnath to shear sheep. Tamar, hear- 
ing of this, laid aside her widow's garments and dis- 
guised herself and placed herself in Judah's way ; 
whereupon Judah went with her, and she became 
with child, and bare unto him two children, twins ; 
one of whom was called Pharez and the other Zarah. 

The parentage of Tamar, apparently, is not given ; 
yet it is clear, from the promise, that she is not a 
daughter of Canaan; for, as already stated, possession 
of the land of Canaan must not be obtained by or 
through the Law, but it must be a free gift to the seed 
of Abraham ; whence it follows that Tamar was not a 
daughter of Canaan, or Pharez and Zarah, her sons, 
would be sons of Canaan ; through whom, as such, the 
promise could not be fulfilled. 

By the genealogy of our Lord and Saviour Jesus 
Christ, — not the Virgin's, for they are not identical in 
essence, — which is given in St. Matt. i. 1-16, Pharez is 
chosen as the temple of the Seed. The text indicates 
this by the scarlet thread which was upon the hand of 



INDICATIONS OF THE BOOK OF GENESIS. 347 

his brother Zarah ; the red color appertaining to the 
Jerusalem of the past and which is represented by 
Edom, and not to the Jerusalem of the present, or 
'' which now is." 

Indications follow that Tamar is an especial channel 
for the transmission of iniquity; wherefore, all the 
iniquity which has fallen upon her from the past 
Edomic races will, in turn, fall upon the Seed of 
Abraham when Pharez shall have become the temple of 
the Seed. As by the scarlet thread which was upon the 
hand of Zarah the land of Edom, the three ages pre- 
ceding the Deluge, were indicated, and as, by the 
figure, the iniquity of those ages rests upon Zarah, so 
also it must rest upon Pharez, who is his twin brother ; 
consequently, through the operation of the Law of Ini- 
quity, the iniquity of the people of those days will fall 
upon the body of the Seed, when Pharez shall have 
become the temple thereof, through the direct and 
actual fulfilment of the Law, for the Law admits of no 
substitution or change; it is positive in its enunciation, 
and cannot be altered ; it is irrevocable. 

When the Messiah was brought forth into the world 
the Seed of Abraham, the flesh of Abraham, what 
possible way existed that the iniquity which had fallen 
upon Abraham should at that time have failed of 
transmission to his Seed? Or later, how could the 
Law governing the transmission of iniquity have been 
made null and void in the case of Pharez when he 
became the temple of the Seed? more especially when 
one of the objects of Christ's wonderful mission was to 
assume the iniquity of man ? Or again, what possible 
way exists or existed that the iniquity which, later 



348 INDICATIONS OF THE BOOK OF GENESIS, 

stilly had fallen upon the Virgin through the operation 
of the Law governing the same, should have failed of 
transmission to the Messiah, when the Virgin was the 
temple of the Messiah, that the Law at that time 
should have become null and void? There is none, or 
the Law that governs the transmission of iniquity 
would not be positive ; hence the wisdom of the decree, 
'' Visiting the iniquity of the fathers upon the children, 
and upon the children's children, unto the third and to 
the fourth generation^' becomes manifest ; for through 
the decree, or Law governing iniquity, the iniquity of 
the fathers falls directly upon the Messiah when he 
takes upon himself the flesh of man. Therefore when 
the Messiah paid the penalty of man's transgression 
the whole Law regarding iniquity was fulfilled to the 
very letter. If the Law is not fulfilled to the very 
letter, how can the great Judge judge? or how can he 
be clear when he judges? It evidently follows that 
no substitution can be made unless the government of 
the iniquity and the penalty be in strict accordance 
with the Law ; which was the case when the Messiah, 
as Seed of Abraham, assumed the iniquity, and when, 
as Jesus Christ, he paid the penalty of man's transgres- 
sion in the body that was prepared for him suitable for 
this purpose. But if the iniquity of man did not fall 
upon the body of the Redeemer through the operation 
of the Law governing the transmission of iniquity, and 
man's iniquity rested entirely upon its own base, then 
the penalty would have to be paid by pure substitu- 
tion ; and if by pure substitution, tlien the Law 
^^thou" (not another) " shalt surely die" would be 
vitiated, and, essentially, would be null and void. 



INDICATIONS OF THE BOOK OF GENESIS. 349 

If man was the only host to be judged, then the 
redemption of man by substitution would stand, per- 
haps, on better, though still defective, grounds ; but 
inasmuch as he is not the only host to be judged, no 
plan whatever short of perfection can possibly be 
considered whereby redemption be accomplished and 
judgment rendered. 

In the allegory of Judah and Tamar, Tamar points 
to the possession of tlie land of Canaan through gift ; 
while Shuah, as allegory, points to the possibility of 
possession of the land of Canaan through the Law. 

XXXIX. 1, 2. ''And Joseph was brought down to 
Egypt; and Potiphar, an officer of Pharaoh, captain 
of the guard, an Egyptian, bought him of the hands of 
the Ishmaelites, which had brought him down thither. 

'' And the Lord was with Joseph, and he was a 
prosperous man ; and he was in the house of his 
master the Egyptian.^^ 

By the allegory Joseph is in Egypt, and Egypt (see 
Diagram 16) represents two ages, — viz., the Hiddekelic 
and the Gihonic, or the Second and Third ages; but, 
through his appertaining, Joseph's history now points 
more particularly to that of the Second or Hiddekeh'c 
age. 

In the context Potiphar's wife represents the concu- 
binic element of that age, whereby the moral condition 
of the people is shown forth ; and, through the im- 
prisonment of Joseph, the bondage of the people to sin 
or the concubinic element is indicated. The garment 
which was left in the woman's hands, like the ''coat 
of skins,'' indicates the transmission of iniquity accord- 

80 



350 INDICATIONS OF THE BOOK OF GENESIS. 

ing to the Law ; for the iniquity must be transmitted 
until it shall fall upon the one who will transmit it 
no more^ even as indicated in St. Mark xiv. 51, 52; 
for the ^^coat of skins'^ must be left behind forever 
that a robe of righteousness may re-envelop the re- 
deemed. 

XL. 1-4. " And it came to pass after these things, 
that the butler of the king of Egypt and his baker 
had offended their lord the king of Egypt. 

'' And Pharaoh was wroth against two of his officers, 
against the chief of the butlers, and against the chief 
of the bakers. 

" And he put them in ward in the house of the cap- 
tain of the guard, into the prison, the place where 
Joseph was bound. 

'' And the captain of the guard charged Joseph with 
them, and he served them : and they continued a 
season in ward.^' 

Joseph appertains to the Hiddekelic age; the 
prison in which Joseph is bound relates to time ; and 
time is bounded by the Four Ages of Man. The two 
chief officers are typical of the two Faithful Witnesses 
(see Rev. xi. 1-13) ; Pharaoh becomes emblematic of 
the First Person of the Trinity (see Psalm Ixxxix. 
38-45), as follows : '' But thou hast cast off and ab- 
horred, thou hast been wroth with thine anointed. 

'' Thou hast made void the covenant of thy servant : 
thou hast profaned his crown hy casting it to the 
ground. ... 

'^ The days of his youth hast thou shortened : thou 
hast covered him with shame. Selah." 



INDICATIONS OF THE BOOK OF GENESIS. 35 1 

And also, by the same Psalm, verses 46, 47, '^ How 
long, Lord? wilt thou hide thyself for ever? shall thy 
wrath burn like fire ? 

*^ Remember how short my time is : wherefore hast 
thou made all men in vain ?^^ 

In Psalm Ixxxix. the three Persons of the Trinity are 
clearly manifest; first the one speaking by the moutli 
of the psalmist, and then the other. The word 
^' Selah,'' in this Psalm, seems to signify the dividing, 
line between the sayings of two Persons of the Trinity ; 
the Psalms generally being a record of the trials, 
sufferings, and triumphs of Jesus Christ in the labors 
for the subjugation and replenishment of the earth. 

The two Faithful Witnesses, as shadowed through 
the chief butler and chief baker, continued a season in 
ward, and Joseph served them ; which indicates their 
labors during some portion of the Four Ages of Man. 
Through the servitude of Joseph the instrumentality 
of man in the great work for the subjugation of evil 
is indicated. 

XL. 5-15. ^^And they dreamed a dream both of 
them, each man his dream in one night, each man 
according to the interpretation of his dream, the butler 
and the baker of the king of Egypt, which were bound 
in the prison. 

"And Joseph came in unto them in the morning, 
and looked upon them, and, behold, they were sad. 

'^And he asked Pharaoh's officers that ivere with 
him in the ward of his lord's house, saying. Where- 
fore look ye so sadly to day? 

" And they said unto him. We have dreamed a 
dream, and there is no interpreter of it. And Joseph 



352 INDICATIONS OF THE BOOK OF GENESIS. 

said unto them, Do not interpretations belong to God ? 
tell me them, I pray you. 

"And the chief butler told his dream to Joseph, 
and said to him, In my dream, behold, a vine was 
before me; 

"And in i\\Q \\y\q were three branches: and \twas 
as though it budded, and her blossoms shot forth ; and 
the clusters thereof brought forth ripe grapes : 

" And Pharaoh's cup loas in my hand : and I took 
the grapes, and pressed them into Pharaoh's cup, and 
I gave the cup into Pharaoh\s hand. 

"And Joseph said unto him, This is the interpreta- 
tion of it : The three branches are three days : 

" Yet within three days shall Pharaoh lift up thine 
head, and restore thee unto thy place ; and thou shalt 
deliver Pharaoh's cup into his hand, after the former 
manner when thou wast his butler. 

" But think on me when it shall be well with thee, 
and shew kindness, I pray thee, unto me, and make 
mention of me unto Pharaoh, and bring me out of this 
house : 

" For indeed I was stolen away out of the land of the 
Hebrews : and here also have I done nothing that they 
should put me into the dungeon." 

By the dream, as allegory, the vine represents the 
great city Jerusalem, and the three branches represent 
three of its ages; but by the budding, blossoming, and 
bringing fortli of ripe grapes, the vision is prophetic. 
The stand-point of the vision is in or about the begin- 
ning of the Hiddekelic age, to which Joseph apper- 
tains ; hence, by the prophecy, as allegory, the three 
branches indicate the Hiddekelic, Gihonic, and Pisonic 



INDICATIONS OF THE BOOK OF GENESIS. 353 

ages. By the dream, the time when the grapes were 
pressed into Pharaoh's cup, and the cup given into 
Pharaoh^s hand, was during the third day. The third 
day (see Diagram 46) is indicative of the third branch, 
and the third branch is indicative of the Fourth age; 
wherefore the dream becomes indicative of the priest- 
hood of Melchizedek that was made manifest (see xiv. 
18-20) in the meeting between Melchizedek, priest of 
the most high God, and Abraham. 

One of the objects of the priesthood of Melchizedek, 
as alreadv set forth, is the transmission of man's trans- 
gression to the J^ody of the Redeemer of man ; hence 
when it shall be well with the chief butler, then 
Joseph prays him th^t he may be brought out of his 
prison house ; which, as allegory, evidently means his 
redemption from the bonds that have overwhelmed all 
Jerusalem. 

In Diagram 46, spaces a, a indicate the Four Ages ; 
b, h indicate the Four Ages by the land Abraham 
passed through in his journey from Ur of the Chaldees 
to Canaan (see Diagram 16); c, c indicate the apper- 
tainings of the twelve tribes of Israel to the Four 
Ages; rf, cZ indicate the vine and its three branches; 
e, e indicate the pertainings of the three days to the 
three branches ; /, / indicate Jerusalem the great city. 

XL. 16-19. ^'When the chief baker saw that the 
interpretation was good, he said unto Joseph, I also 
was in my dream, and, behold, I had three white 
baskets on my head : 

" And in the uppermost basket there teas of all 
manner of bakemeats for Pharaoh ; and the birds did 
eat them out of the basket upon my head. 
X 30* 



354 INDICATIONS OF THE BOOK OF GENESIS. 

Gen. xl. 5-15, considered as allegory, 
DIAGEAM 46. 

THE CHIEF BUTLER^ S DREAM. 




Beginning of Time. 
Pre-Euphratic Era. 
Creation of the Euphratic or First race (Adam's). 



Creation of the Hiddekeyc or Second race. 
Through the appertaining of Joseph (see Ezek. 
xlviii. 32), the stand-point shadowed by this 
piece of simple history is in the beginning of the 
Second age. 



Creation of the Gihonic or Third race. 



Creation of the Pisonic or Fourth race, B.C. 3897. 
Deluge of Noah, b.c. 2241. 



B.C. 1827. Melchizedek priest of the most high God (see xiv. 18- 
20), at or about the year 2070 of the Fourth age, or the year b.c. 
1827. brought forth'bread and wiue. Melchizedek (see Ps. ex. 
4 ; Heb. vii. 1-8) has neither beginning of days nor end of life ; 
hsnce, whatever may have been his previous ministrations, the 
indication is clear that inasmuch as b}-^ the chief butler's dream 
(see Diagram 4fi) time is shadowed from the midst of the Second 
age down into the Fourth age, so the ministration of the priest- 
hood of .Melchizedek is indicated in the Fourth age. The Fourth 
age is, with little or no doubt, the one in which the choicest clus- 
ter of the vine, the blood of the Messiah, was pressed' into the 
cup ; and hence the indication follows that this cup was giv<*n 
into the hand of Melchizedek. God's high-priest, that, through 
this order of priesthoo i (sea Ps. ex. 4; St. Mark xiv. 22. 28 ; St. 
John vi. 48-51), the redeemed might enter into everlasting life 



INDICATIONS OF THE BOOK OF GENESIS. 355 

"And Joseph answered and said, This is the 
interpretation thereof: The three baskets are three 
days: 

^* Yet within three days shall Pharaoh lift up thy 
head from off thee, and shall hang thee on a tree ; 
and the birds shall eat thy flesh from off thee." 

In Diagram 47, sjxices a, a indicate the Four Ages ; 
6, b indicate the Four Ages by the land passed through 
by Abraham (see Diagram 16); c, c indicate the 
appertainings of the twelve tribes of Israel to the Four 
Ages; rf, d indicate the three baskets as shadow; e, e 
indicate the pertainings of the three days to the three 
baskets ; /, / indicate Jerusalem the great city. 

Inspection of Diagram 47 will show that, inasmuch 
as the stand-point shadowed by the text is in the 
beginning of the Second age, the three baskets and the 
three days shadow the Hiddekelic, Gihonic, and Pisonic 
ages; hence, by the chief baker^s dream, the events 
shadowed from the Hiddekelic or Second age will find 
their fulfilment in the Fourth age ; wherefore this 
fulfilment is found in the death of the Messiah as 
Jesus Christ at the dividino; of the Fourth ao^e. 

In this dream (see Diagram 47) the three white 
baskets represent Three Ages of Man, and the three 
days represent Three Ages of Man ; wherefore as the 
birds ate bakemeats from the basket that was upon his 
head, so reference is made to the Fourth age as the 
culminating point of his vision ; hence by Joseph's 
interpretation the indication becomes quite clear that, 
in the Fourth age, the Faithful Witness who is the 
same with the Messiah shall suffer for transgression. 
But it is already manifest that the transs^ression is not 



356 INDICATIONS OF THE BOOK OF GENESIS, 



Gen, xl, 16-22, considered as allegory. 
DIAGRAM 47. 



THE CHIEF baker's DREAM. 



^ 



Beginning of Time. 
Pre-Euphratic Era. 
Creation of the Euphratic or First race (Adam's). 



Creation of the Hiddekelic or Second race. 
Stand-point shadowed by the text. 



j Creation of the Gihonic or Third race. 



N 



I Creation of the Pisonic or Fourth race, B.C. 3897. 
Antediluvian Epoch. 
Deluge of Noah, B.C. 2241. 
Epoch of replenishment. 
Advent of the Messiah the Prince, B.C. 1827. 
Messianic Epoch. 

Crucifixion and absolute death of the Messiah as 
Jesus Christ, a.d. 34. 



End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 357 

his own ; for it has been shown that by and through 
the priesthood of Melchizedek the Messiah takes upon 
himself the sins of others, and suffers for their trans- 
gressions, while he himself is blameless. 

By the two allegories, as set forth in the text, it 
seems evident that the flesh of the Redeemer must be 
eaten, and his blood must be drunk, that the partakers 
thereof may be brought out of their bondage, and 
Jerusalem redeemed ; even as called for in St. John 
vi. 47-58. 

It is further evident by the allegories that this con- 
dition was made manifest to the people of the Hidde- 
kelic race (see, also, the charge. Rev. ii. 17, given to 
the first epoch of the Hiddekelic age), and that they 
looked forward to the day of their redemption, — a day 
which, to them, lay so far away in the indefinite future. 

XL. 20-23. "And it came to pass tlie third day, 
which was Pharaoh^s birthday, that he made a feast 
unto all his servants: and he lifted up the head of 
the chief butler and of the chief baker among his 
servants. 

"And he restored the chief butler unto his butler- 
ship again ; and he gave the cup into Pharaoh^s hand : 

" But he hanged the chief baker : as Joseph had 
interpreted to them. 

" Yet did not the chief butler remember Joseph, but 
forgat him.^^ 

According to these verses the culmination of the 
events called for by the dreams took place upon the 
third day, which day, allegorically, was the Fourth 
age; therefore, in fulfilm,ent of this prophecy, the 
Saviour was crucified upon this day ; at which time 



358 INDICATIONS OF THE BOOK OF GENESIS. 

the cup (see St. John xvi. 7) returned to the hand of 
the chief butler. 

XLI. 1. ^^ And it came to pass at the end of two 
full years, that Pharaoh dreamed. ^^ . . . 

In the preceding chapter the stand-point of the 
allegory was towards the beginning of the Hiddekelic 
age, but now, by the expiration of the two full years 
(see Diagram 48), the end of the second division of this 
age is indicated. The substance of this dream is given 
in the context, and, by the context, Pharaoh sent for 
all the magicians and wise men of Egypt to interpret 
it : in which they failed. Through the chief butler, 
however, Pharaoh sent for Joseph, and Joseph was 
brought before Pharaoh. 

In Diagram 48, spaces a, a indicate the Four Ages ; 
6, b indicate the Four Ages by the four cardinal points 
of the compass (see Diagram 1) ; c, c indicate the Four 
Ages by the land Abraham passed through (see Dia- 
gram 16); d, d indicate the appertainings of the twelve 
tribes of Israel to the Four Ages (see Ezek. xlviii. 
30-34) ; e, e' indicate chief divisions of the Four Ages, 
of which the first two shadow the two full years of 
the text (see verse 1) ; /, / indicate Jerusalem the 
great city. Pharaoh's dream, the interpretation there- 
of, and the fulfilment thereof, are incidents in the 
simple history of the Fourth age ; but when this history 
is considered as allegory, then the stand-point is trans- 
ferred to the end of the Hiddekelic or Second age, by 
which the great famine that swept away the Hidde- 
kelic race is brought to light. The sev'Cn years of 
famine and seven years of plenty (see Diagram 48, 



INDICATIONS OF THE BOOK OF GENESIS. 359 



Gen, xlLj considered as allegory. 
DIAGRAM 48. 



•o V "^ 



PIIARAOH^S DREAM. 

Beginning of Time. 
Pre-Euphratic Era. 
Creation of the Eiiphratic or First race (Adam's). 



Dividing in the midst of the First age (see xv. 8-10). 



Creation of the Hiddekelic or Second race. 
Stand- point of Diagrams 46, 47. 



^6 



One full year as shadow. 

Dividing in the midst of the Second age. 

Second full year as shadow. 

Creation of the Gihonie or Third race. 

Stand-point shadowed by the text. Overlap of the Second and Third 
races. 

Destruction of the Second race by famine. 



Dividing in the midst of the Third age. 

Creation of the Pisonic or Fourth race. 
Deluge of Noah. 



Dividing in the midst of the Fourth age. Crucifix- 
ion, absolute death, and resurrection of the Mes- 
siah, who bears with him to his celestial abode 
great hosts that are redeemed forever from 
drought and famine. 



\ 



End of Time. 



360 INDICATIONS OF THE BOOK OF GENESIS. 

spaces e^ e') memorialize the seven divisions of time 
from the beginning of the Hiddekelic age unto the 
dividing of the Pisonic age, at and from which time 
there will be no more famine to the redeemed. Spaces 
g, gy Diagram 48, indicate the barrenness of the Four 
Ages from the creation of the Euphratic race to the 
Deluge of Noah ; after which the land will be fruit- 
ful. 

XLI. 15-24. "And Pharaoli said unto Joseph, I 
have dreamed a dream, and there is none that can 
interpret it : and I have heard say of thee, that thou 
canst understand a dream to interpret it. 

"And Joseph answered Pharaoh, saying,* J< is not 
in me : God shall give Pharaoh an answer of peace. 

"And Pharaoh said unto Joseph, In my dream, 
behold, I stood upon the bank of the river : 

" And, behold, there came up out of the river seven 
kine, fatfleshed and well favoured ; and they fed in a 
meadow : 

" And, behold, seven other kine came up after them, 
poor and very ill favoured and leanfleshed, such as I 
never saw in all the land of Egypt for badness : 

"And the lean and the ill favoured kine did eat up 
the first seven fat kine : 

" And when they had eaten them up, it could not be 
known that they had eaten them ; but they were still 
ill favoured, as at the beginning. So I awoke. 

" And I saw in my dream, and, behold, seven ears 
came up in one stalk, full and good : 

" And, behold, seven ears, withered, thin, and 
blasted with the east wind, sprung up after them : 

" And the thin ears devoured the seven good ears : 



INDICATIONS OF THE BOOK OF GENESIS. 361 

.and I told iliis unto the magicians ; but there was none 
that could declare it to me.'' 

The river from which the kine" came evidently is 
emblematic of the river Hiddekel (see ii. 10-14) which 
flowed out from the garden of Eden ; the east wind 
(see Diagram 1) which blasted the thin ears of corn 
also indicates the Hiddekelic age ; and Pharaoh, 
standing upon the brink, or bank, of the river (see, 
also, verse 17) indicates the border or limit of this age 
as already indicated by the lapse of the two full years. 

XLI. 25-32. " And Joseph said unto Pharaoh, The 
dream of Pharaoh is one : God hath shewed Pharaoh 
what he is about to do. 

'' The seven good kine are seven years ; and the 
seven good ears are seven years : the dream is one. 

^'And the seven thin and ill favoured kine that 
came up after them are seven years ; and the seven 
empty ears blasted with the east wind shall be seven 
years of famine. 

'' This is the thing which I have spoken unto Pha- 
raoh : What God is about to do he sheweth unto Pharaoh. 

'' Behold, there come seven* years of great plenty 
throughout all the land of Egypt : 

"And there shall arise after them seven years of 
famine ; and all the plenty shall be forgotten in the 
land of Egypt ; and the famine shall consume the land ; 

" And the plenty shall not be known in the land 
by reason of that famine following; for it shall be 
very grievous. 

" And for that the dream was doubled unto Pharaoh 
twice; it is because the thing is established by God, 
and God will shortly bring it to pass." 
Q 31 



362 INDICATIONS OF THE BOOK OF GENESIS. 

By Joseph's interpretation of the dream, a famine 
shall exist over the land of Egypt for the space of 
seven years, during- which time (xlv. 6) " There shall 
neither be earing nor harvest/' 

By verse 54, ^^The dearth was in all lands/' and 
by, verse 56, "The famine was over all the face of the 
earth ;" therefore, if the famine was over all the face 
of the earth, and over all lands, for the space of seven 
years, how was it possible for man or beast to survive 
through it ? It was not possible except especial pro- 
vision had been made against it, which provision was 
made in one section of the country, as indicated by the 
text. 

If the stand-point of the vision (see verse 32 for the 
two conditions) now be placed in the Hiddekelic age 
(see Diagram 48), and the substance of the text applied 
to it, what are the indications? The indications are 
that the Hiddekelic race, with the exception of an 
escaping remnant, was swept from off the face of the 
earth by a famine of seven years, during which there 
was neither earing nor harvest. 

In the simple historitj view, the famine of Pharaoh 
was over the land of Egypt and of Canaan ; but 
through this history the great Hiddekelic famine is 
disclosed, by which the world was depopulated almost 
as effectually as it was, later, by the Deluge of Noah. 

All the great prophets record the destruction of this 
race by famine; for Isaiah states in regard to it (Isa. 
iii. 1), " For, behold, the Lord, the Lord of hosts, 
doth take away from Jerusalem and from Judah the 
stay and the staff, the whole stay of bread, and the 
whole stay of water." Also, where the burden of 



INDICATIONS OF THE BOOK OF GENESIS. 363 

Egypt is taken up (Isa. xix. 5-10), " And the waters 
shall fail from the sea, and the river shall be wasted 
and dried up. 

" And they shall turn the rivers far away ; and the 
brooks of defence shall be emptied and dried up : the 
reeds and flags shall wither. 

" The paper reeds by the brooks, by the mouth of 
the brooks, and every thing sown by the brooks, shall 
wither, be driven away, and be no more, 

"The fishers also shall mourn, and all they that 
cast angle into the brooks shall lament, and they that 
spread nets upon the waters shall languish. 

" Moreover they that work in fine flax, and they 
that weave networks, shall be confounded. 

" And they shall be broken in the purposes thereof, 
all that make sluices and ponds for fish.'^ 

Jeremiah, in speaking of this people, says (Jer. v. 
15-18), " Lo, I will bring a nation upon you from 
far, O house of Israel, saith the Lord : it is a mighty 
nation, it is an ancient nation, a nation whose language 
thou knowest not, neither understandest what they say. 

" Their quiver is as an open sepulchre, they are all 
mighty men. 

" And they shall eat up thine harvest and thy bread, 
wJiich thy sons and thy daughters should eat : they 
shall -eat up thy flocks and thine herds : they shall eat 
np thy vines and thy fig trees : they shall impoverish 
thy fenced cities, wherein thou trustedst, with the 
sword. 

" Nevertheless in those days, saith the Lord, I will 
not make a full end with you.^^ 

Jeremiah further says concerning this famine (Jer. 



364 INDICATIONS OF THE BOOK OF GENESIS. 

xiv. 2-6), "Jiidah mourneth, and the gates thereof 
languish ; they are black unto the ground ; and the 
cry of Jerusalem is gone up. 

[The indication must be considered that Judah (see 
Diagram 48), as appertaining to the First race, lives in 
the Second (see Ex. xxxiv. 7).] 

" And their nobles have sent their little ones to 
the waters : they came to the pits, and found no 
water; they returned with their vessels empty; they 
were ashamed and confounded, and covered their 
heads. 

" Because the ground is chapped, for there was no 
rain in the earth, the ploughmen were ashamed, they 
covered their heads. 

" Yea, the hind also calved in the field, and forsook 
ity because there was no grass. 

'' And the wild asses did stand in the high places, 
they snuffed up the wind like dragons ; their eyes did 
fail, because there was no grass.^^ 

Ezekiel, in taking up the history of this race, says, 
(Ezek. xi. 1-3, 11), " Moreover the spirit lifted me up, 
and brought me unto the east gate of the Lord^s house, 
which looketh eastward : and behold at the door of 
the gate five and twenty men ; among whom I saw 
Jaazaniah the son of Azur, and Pelatiah the son of 
Benaiah, princes of the people. 

'^ Then said he unto me. Son of man, these are the 
men that devise mischief, and give wicked counsel in 
this city : 

" Which say. It is not near ; let us build houses : this 
city is the caldron, and we be the flesh. . . . 

" This city shall not be your caldron, neither shall 



INDICATIONS OF THE BOOK OF GENESIS. 365 

ye be the flesh in the midst thereof; but I will judge 
you in the border of Israel/^ 

Daniel also indicates the destruction of this people 
in the allegory of the lion's den ; for the overwhelming 
of DanieFs accusers, as allegory, involved that of all 
the presidents of the kingdom, the governors, the 
princes, the counsellors, and the captains; not only 
these, in the allegoric sense, were destroyed, but their 
wives and their children were swept away w4th them ; 
which betokens wide-spread desolation. 

The destruction of this race is indicated also in 
Rev. viii. 8, 9 : " And the second angel sounded, and 
as it were a great mountain burning with fire was cast 
into the sea : and the third part of the sea became 
blood ; 

" And the third part of the creatures which were in the 
sea, and had life, died ; and the third part of the ships 
were destroyed.'' 

It is evident that the great mountain of fire being 
cast into the sea indicates the drying up of the watei^; 
and the waters becoming blood indicates the increased 
density of the waters due to evaporation. 

If this great drought and famine really existed over 
the face of all the earth for seven years, then the 
evidences of such existence and fulfilment must still 
remain in many localities ; and, with little doubt, many 
dry river-beds, and mysterious collections of animal 
bones, still bear witness of the day when the Hiddekelic 
race was swept away by the great drought and famine 
indicated in the history of Joseph. By Dan. viii. 13, 
14, indications are given that this people was destroyed 
about the year 12,098 B.C. 

31* 



366 INDICATIONS OF THE BOOK OF GENESIS. 

XLI. 50-52. "And unto Joseph were born two 
sons, before the years of famine came : which Asenath 
the daughter of Poti-pherah priest of On bare unto 
him. 

" And Joseph called the name of the firstborn 
Manasseh : For God, said he, hath made me forget all 
my toil, and all my father^s house. 

'^ And the name of the second called he Ephraim : 
For God hath caused me to be fruitful in the land of 
my affliction.'^ 

These verses find a counterpart in Ps. xlv. 9-11 : 
^^ Kings' daughters were among thy honourable women : 
upon thy right hand did stand the queen in gold of 
Ophir. 

" Hearken, O daughter, and consider, and incline 
thine ear ; forget also thine own people, and thy 
father's house ; 

"So shall the King greatly desire thy beauty; for 
he is thy Lord ; and worship thou him.'' 

In this selection the queen is emblematic of the river 
of Eden ; and the Kings' daughters are the four streams 
into which this river (see, also, Ps. xlvi. 4, 5) was di- 
vided. One of these daughters is told to hearken, to 
consider, to incline her ear, to forget her own people, 
and her father's house. Which daughter is this? It 
evidently is the one relating to the age of which Joseph, 
as the son of Rachel (see Diagram 37), is a representa- 
tive, — viz., the Fourth : but it must be kept in mind 
that his appertaining to the Second age is by lot, not by 
seniority. 

By the above-quoted Psalms the work called for is 
of marvellous beauty, for the King shall greatly 



INDICATIONS OF THE BOOK OF GENESIS. 367 

desire it; hence it follows that this continuation of 
Joseph^s history is an allegory relating to the mission 
and high calling of man. 

XLII. According to the text of this chapter, as 
simple history pertaining to the Fourth age, the 
famine was over the land of Canaan as well as over 
Egypt; wherefore Jacob, having exhausted his surplus 
corn, sent ten of his sons into the land of Egypt to 
procure more. At this time Joseph was governor of 
Egypt, and his brethren came unto him and bowed 
down unto him with their faces to the earth. This 
episode can be considered but a partial fulfilment of 
Joseph^s dreams, for only ten of his brethren bowed 
down to him. 

The text states that Joseph knew his brethren, but 
that they knew not him, and also that Joseph remem- 
bered his dreams; all of which serves to indicate that 
the history of Joseph now pertains lo the first epoch 
of the Fourth age. 

Further, by the text, Joseph accused his brethren of 
being spies, Tind said they were come to see the naked- 
ness of the land ; which they denied, but said they 
were true men. In order to prove their integrity, Joseph 
told them they must bring their youngest brother to 
him, that they might live. 

Now, according to the dreams of Joseph, all his 
brethren bowed down unto him, and, therefore, that 
the dream be fulfilled, it is necessary that Benjamin 
also should bow down to him. Why should Joseph's 
brethren bow down to him ? As already stated, it is 
owing to the magnitude of the work to be performed 



368 INDICATIONS OF THE BOOK OF GENESIS, 

during the epoch which Joseph now represents. As 
the allegory stands, Rachel's children represent the 
half-times of the Fourth age; Leah's children repre- 
sent the three preceding ages ; while the children of 
the handmaids represent the concubinic element per- 
vading Jerusalem the great city, or Jerusalem under 
bondage ; from which it is evident that all hosts must 
bow dowai to the labors of the eternal Subjugator and 
Replenisher, who made his advent in the flesh as the 
Redeemer of man in the epoch represented by Joseph, 
that they may live and not die. If Joseph represents 
the first half-time of the Fourth age, then it is placed 
almost beyond question that the great Replenisher is at 
work during this half-time, and that he is manifest as 
an actual presence in the work. 

If Joseph's brethren are forced to bow down to him 
merely as a compensation of their ill treatment, then 
the matter becomes nothing more than simple history, 
in which the substance finds expression in ten thousand 
similar examples of every-day life. 

The appertainings of the children of Israel, not 
only in the book of Genesis, but throughout the whole 
Scripture, call for an especial meaning to their history 
outside of the moral lessons derivable from them, and 
when they are elucidated the harmony and unity of 
the Scriptures will become established. 

By the allegory, then, all nations come to Joseph, as 
the allegorical representative of the epoch during which 
the great labors of the Messiah were accomplished, 
for food. Inasmuch therefore as, by the promise to 
Abraham, the land shall be a free gift, so, when the 
nations came unto Joseph for food, their money was 



INDICATIONS OF THE BOOK OF GENESIS. 369 

returned to them, that the food might be a free gift, 
and the conditions of the promise typified. 

XLIII. The famine was so great in the land of 
Canaan that Jacob was obliged to send a second time 
into Egypt for food, and, although it was greatly 
against his will, Benjamin went down with his breth- 
ren. The sons of Jacob took with them double money 
to purchase food, and also the money which had been 
tied up in their sacks of corn. When they came into 
Joseph's presence, they bowed down unto him, and the 
w^hole eleven made obeisance. Thus the simple historic 
portion of his dreams was fulfilled ; but, by the alle- 
gory, — the twelve sons of Jacob appertaining to the 
Four Ages of Man, — it is all the nations which come 
to Joseph for food; and hence, Joseph, as representa- 
tive of labors pertaining to the first half of the Fourth 
age, must forget his father's house that all families of 
the earth be blessed in these labors. 

Joseph prepared a feast for his brethren, and placed 
them before him according to seniority from the eldest 
to the youngest; which indicates their pertainings to 
the ages by seniority (see Diagram 37), but not their 
appertainings by lot. This condition is further indi- 
cated by the five messes Joseph sent Benjamin ; for, by 
lot, Benjamin appertains to the Hiddekelic age, but 
the five messes indicate the five semidivisions of time 
from and including the second epoch of the Hiddekelic 
age to and including the second epoch of the Fourth or 
Pisonic age which Benjamin, as the son of Rachel, rep- 
resents. From this it further follows that the stand- 
point of the history involved is now in the Fourth age. 
y 



370 INDICATIONS OF THE BOOK OF GENESIS. 

XLIV. 1, 2. " And he commanded the steward of 
his house, saying, Fill the men's sacks with food, as 
much as they can carry, and put every man's money in 
his sack's mouth, 

^^And put my cup, the silver cup, in the sack's 
mouth of the youngest, and his corn money. And he 
did according to the word that Joseph had spoken." 

Here again it is shown that the food shall be a free 
gift, and not by purchase or works. What are the 
sacks ? What do they typify ? They typify, with little 
doubt, the Hidden Manna, the Living Bread, the 
Bread of Life; so that (St. John vi. 58) ''He that 
eateth of this bread shall live for ever :" for the stew- 
ard said unto the brethren (xliii, 23), '' Peace be to you, 
fear not : your God, and the God of your father, hath 
given you treasure in your sacks :" and now, in Benja- 
min's sack, the bread and wine, both, are indicated ; both 
the treasure and the cup into which the wine was pressed. 

As in Joseph's day both the treasure and the cup 
are hidden, so the indication follows from the allegory 
that in the day of Benjamin they both will be made 
manifest. The ministrations of the priesthood of Mel- 
chizedek are indicated by the text ; and through the 
ministrations of this priesthood the transgressions of 
man fall upon the body of the Redeemer, upon the 
Living Bread which came down from heaven, as indi- 
cated in xiv. 18 ; St. John vi. 48-58. 

Thus Joseph twice supplied the children of Israel 
with food, which typify the two times the Lord shall 
set his hand to recover his people, as indicated in Isa. 
xi. 11 : ''And it shall come to pass in that day, that the 
Lord shall set his hand again the second time to re- 



INDICATIONS OF THE BOOK OF GENESIS. 37 1 

cover the remnant of his people/' The second time 
seems clearly indicated, by the cup which Joseph placed 
in Benjamin's sack's mouth, as pertaining to the minis- 
try of our Lord and Saviour Jesus Christ ; for as the 
first time is under the veil, and as the cup was Joseph^s, 
it follows from the various texts that the first time was 
inaugurated when Melchizedek brought forth bread 
and wine, and blessed Abraham, and called him pos- 
sessor of heaven and earth, and hence that the second 
time really is that of the ministry of the Lord and 
Saviour when he made his advent as Jesus Christ, and 
who brake bread (see St. Luke xxiv. 30) in the half- 
time of the Fourth age that is represented by Benja- 
min, the man in whose sack the cup was placed. 

XLV. 5-8. " Now therefore be not grieved, nor 
angry with yourselves, that ye sold me hither : for God 
did sent me before you to preserve life. 

'^ For these two years hath the famine been in the 
land : and yet there are five years, in the which there 
shall neither be earing nor harvest. 

" And God sent me before you to preserve you a 
posterity in the earth, and to save your lives by a great 
deliverance. 

" So now it was not you that sent me hither, but 
God : and he hath made me a father to Pharaoh, and 
lord of all his house, and a ruler throughout all the 
land of Egypt." 

These verses, as shadow, open out the general condi- 
tion of Jerusalem under bondage, and the lack of fruit 
during the first seven divisions of the Four Ages (see 
Diagram 48 at g, g) ; but when these seven semidivisions 



372 INDICATIONS OF THE BOOK OF GENESIS, 

shall have expired, then the great deliverance shall 
come to the people through the labors fulfilled by the 
Messiah during the first half of the Fourth age, and 
the whole house of Israel shall stand upon their feet, 
an exceeding great army, redeemed from the power of 
Death and the grave. (See Ezek. xxxvii. 1-14.) 

XLV. 19-28. "Now thou art commanded, this do 
ye; take you wagons out of the land of Egypt for 
your little ones, and for your wives, and bring your 
father, and come. 

^' Also regard not your stuff; for the good of all the 
land of Egypt is yours. 

" And the children of Israel did so : and Joseph 
gave them wagons, according to the commandment of 
Pharaoh, and gave them provision for the way. 

" To all of them he gave each man changes of 
raiment ; but to Benjamin he gav^e three hundred pieces 
of silver, and five changes of raiment. 

"And to his father he sent after this manner ; ten 
asses laden with the good things of Egypt, and ten 
she asses laden with corn and bread and meat for his 
father by the way. 

"So he sent his brethren away, and they departed : 
and he said unto them, See that ye fall not out by the 
way. 

" And they went up out of Egypt, and came into 
the land of Canaan unto Jacob their father, 

" And told him, saying, Joseph is yet alive, and he 
is governor over all the land of Egypt. And Jacobus 
heart fainted, for he believed them not. 

" And they told him all the w^ords of Joseph, which 
he had said unto them : and when he saw the 



INDICATIONS OF THE BOOK OF GENESIS. 373 

wagons which Joseph had sent to carry him^ the spirit 
of Jacob their father revived. 

^^And Israel said, It is enough; Joseph my son is 
yet alive : I will go and see him before I die/^ 

Thus Joseph sent for Jacob his father and for his 
brethren to come into the land of Egypt, but through 
the presents sent with them (see Diagram 49) great 
magnitudes are indicated and brought to light. 

In Diagram 49, spaces a, a indicate the Four Ages ; 
b, b indicate the appertainings of the twelve tribes to 
the Four Ages (see Ezek. xlviii. 30-32) ; c, c indicate 
the apportionment of the three hundred pieces of silver 
to three of the Four Ages ; d, d indicate the apportion- 
ment of the five changes of raiment to five semi- 
divisions of the Four Ages; e, e; f,f indicate, by the 
Decade System, the apportionment of the presents 
Joseph sent Jacob his father ; g, g indic^e Jerusalem 
the great city ; A, h indicate the pertainings of Leah 
and Rachel to the Four Ages ; i, i indicate the per- 
tainings of Leah's and Rachel's children to the Four 
Ages by seniority^ by which Joseph pertains to the 
first half of the Fourth age. 

This diagram points to hosts that shall partake of 
the Lord's body, the Living Bread (see St. John vi. 
51) that came down from heaven. 

So Joseph's brethren returned unto the land of Canaan, 
. and they told Joseph's words unto Jacob their father ; 
but he could scarcely credit their recital. When, how- 
ever, he saw the wagons which Joseph had sent, the 
spirits of Jacob revived, "And Israel said, It is 
enough ; Joseph my son is yet alive : I will go and 
see him before I die;" consequently, Joseph now loses 



374 INDICATIONS OF THE BOOK OF GENESIS. 



Gen. xlv, 19-28, considered as allegory, 
DIAGRAM 49. 



JOSEPH'S PRESENTS TO JACOB AND BENJAMIN. 



^ 


>^ 


•; 






«i 






«) 






Hi 






:s 






<) 






ft; 






f 






ft 






V 






^ 






1 


1 


1 


s 


^ 


s 


1 








^ 

Q) 






« 




s^ 


E 




1. 


1 






'0 




^ 


^ 




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8- 






'I 




Vi 






« 


1 




R^ 


1 



Beginning of Time. 
Pre-Euphratic Era. 
Creation of the First race (Adam's). 



Inspection of this diagram will show that 
Benjamin's presents pertain to the Hid- 
dekelic, Gihonic, and Pisonic ages, and 
that Jacob's presents — Jacob being a father 
of nations— take in and include the whole 
Four Ages. Hence all these nations come 
to Joseph, as representative of the first half 
of the Fourth age, for food. This food was 
given them through the ministration of the 
Lord's body by the priests of the most high 
God, who were of and after the order of 
Melchizedek, in the first half of the Fourth 
age. 



End of Time. 



INDICATIONS OF THE BOOK OF GENESIS. 375 

his prominence and Israel again becomes the magni- 
tude. 



XLVI. 1-7. " And Israel took his journey with all 
that he had^ and came to Beer-sheba^ and offered sacri- 
fices unto the God of his father Isaac. 

" And God spake unto Israel in the visions of the 
night, and said, Jacob, Jacob. And he said, Here 
am I. 

" And he said, I am God, the God of thy father : 
fear not to go down into Egypt ; for I will there make 
of thee a great nation. 

" I will go down with thee into Egypt ; and I will 
also surely bring thee up again : and Joseph shall put 
his hand upon thine eyes. 

" And Jacob rose up from Beer-sheba : and the sons 
of Israel carried Jacob their father, and their little 
ones, and their wives, in the wagons which Pharaoh 
had sent to carry him. 

" And they took their cattle, and their goods, which 
they had gotten in the land of Canaan, and came into 
Egypt, Jacob, and all his seed with him : 

'' His sons, and his sons^ sons with him, his daughters, 
and his sons' daughters, and all his seed brought he 
with him into Egypt.'' 

By xxxii. 10, Jacob had become two bands ; one of 
which was Jacob the son of Rebekah, and the other, 
Jacob the Seed of Jacob. By the vision (see xxxii. 28) 
the name of Jacob the Seed was changed to Israel, and 
by XXXV. 10, the name of Jacob the son of Rebekah 
was changed to Israel ; consequently Israel also repre- 
sents two bands ; hence when God spake unto Israel 



376 INDICATIONS OF THE BOOK OF GENESIS. 

in a vision, it was unto both bands, and, therefore, 
both bands are present. 

The text states substantially (see verse 6) that Jacob, 
and all his seed with him, came into the land of 
Egypt, which the succeeding verse repeats where it 
says, '' And all his seed brought he with him into 
Egypt/^ If such was the case, then the Messiah or the 
Seed of Abraham that was called in Jacob, and who 
was of his flesh, must have been with him that the 
positive assertion of the text stand intact. 

XLVI. 8-15. ^*And these are the names of the 
children of Israel, which came into Egypt, Jacob and 
his sons : Reuben, Jacob's firstborn. 

'^And the sons of Reuben; Hanoch, and Phallu, 
and Hezron, and Carmi. 

'' And the sons of Simeon ; Jemuel, and Jamin, and 
Ohad, and Jachin, and Zohar, and Shaul the son of a 
Canaanitish woman. 

'' And the sons of Levi ; Gershon, Kohath, and 
Merari. 

" And the sons of Judah ; Er, and Onan, and 
Shelah, and Pharez, and Zarah : but Er and Onan 
died in the land of Canaan. And the sons of Pharez 
were Hezron and Hamul. 

^^ And the sons of Issachar ; Tola, and Phuvah, and 
Job, and Shimron. 

'^ And the sons of Zebulun ; Sered, and Elon, and 
Jahleel. 

" These be the sons of Leah, which she bare unto 
Jacob in Padan-aram, with his daughter Dinah : all 
the souls of his sons and his daughters were thirty and 
three.'' 



INDICATIONS OF THE BOOK OF GENESIS. 377 

In counting up the number of sons which Leah bare 
unto Jacob in Padan-aram it will be found there are 
just thirty-one, and Dinah, the daughter, makes thirty- 
two souls of his sons and daughters ; but the text calls 
for thirty-three. How is this? All Leah^s children 
are enumerated and called by name; from whence, 
therefore, comes the other? It undoubtedly is the 
Messiah as the Seed of Jacob ; the one who was brought 
into the world the flesh of Jacob. The text has de- 
clared (see xxxii. 10) that Jacob became two bands; 
and if so, both bands must have gone down into 
Egypt, which fact evidently is set forth in the above 
given enumeration of souls (see, also. Diagram 50). 
The text is evidence that the Seed of Jacob was not 
born of Leah, but that he was brought forth in con- 
formity with the decree (iii. 16), "And thy desire shall 
be to thy husband, and he shall rule over thee ;^' and 
the text is evidence that the Tenth returned and was 
eaten ; and was brought forth the Seed of Jacob, even 
as woman was brought forth the flesh of Adam. Jacob 
the son of Rebekah is simply a veil in the list ; for he 
cannot be reckoned among his sons that he should be 
the thirty-third called for by the text. 

In Diagram 50, spaces a, a indicate the Four Ages ; 
6, b indicate the Four Ages by the four points of the 
compass (see Diagram 1) ; Cy c indicate the Four Ages 
by Abraham's journey from Ur of the Chaldees to 
Canaan (see Diagram 16) ; d, d indicate chief divisions 
of time by the Decade System ; e, e, pertainings of 
Reuben^s sons ; /,/ pertainings of Simeon's sons; g, g 
pertainings of Levi's sons; A, h pertaining of the 
Messiah to the bounds of time; i, i pertainings of 

32* 



378 INDICATIONS OF THE BOOK OF GENESIS. 

Gen, xlvi. 8-15, considered as allegory. 
DIAGRAM 50. 

THE THIBTY-THREE SOULS OF JACOBUS SONS AND 
DAUGHTERS. 



^ 



5 •§ 

s ^ *? **! 






■^5 






^j w S t^ t^ •»! --i^ a1 



Beginning of Time. The 

Son begotten. 
Pre-Euphratic Era. 
Creation of the First race 

(Adam's). 






In this diagram the sons and daugh- 
ters of Jacob are apportioned and 
given place in harmony with the 
chief divisions of time. 

The culminating point of the jour- 
neys of Israel and his house, as 
shadow, is in the latter part of the 
Hiddekelic or Second age (see Dia- 
gram 50) J hence all nations, from 
the north, east, south, and west, 
converge, as it were (see Ezek. 
xlvii. 1-9; Neh. xii. 30-37), to this 
centre that they. may be fed with 
the Living Bread and drink of the 
1-iving Water (see, also, Diagram 
35). 

By the count of Jacob's sons and 
daughters, by name, the Messiah, 
the Giver of the Living Bread (see 
St. John vi. 51-58), and the Giver 
of the Living Water (see St. John 
iv. 9-14), becomes manifest as a 
material presence (see Diagram 50. 
spaces A, h) in the great work of the 
redemption. 

Indications further follow that, by 
the meanings of the proper names, 
history pertaining to the epochs in 
which such names are found will 
be brought to notice in an har- 
monious manner. 



End of Time. 



•^ 
^ 



INDICATIONS OF THE BOOK OF GENESIS. 379 

Judah's sons; j,j pertainiiigs of Issachar's sons ; h, h 
pertainings of Zebulim^s sons; Z, I pertaining of Dinah 
to time from the creation of man of Adam's race; 
??i, m, Jerusalem the great city ; n, n, Jacob as a father 
of nations. 

XLVI. 16-18. "And the sons of Gad; Ziphion, 
and Haggi, Shuni, and Ezbon, Eri, and Arodi, and 
Areli. 

"And the sons of Asher; Jimnah, and Ishuah, and 
Isui^ and Beriah, and Serah their sister : and the sons 
of Beriah ; Heber, and Malchiel. 

" These are the sons of Zilpah, whom Laban gave 
to Leah his daughter ; and these she bare unto Jacob, 
even sixteen souls.'' 

By this record (see, also, Diagram 51) sixteen more 
souls are added to the list of Jacob's sons and 
daughters. 

XLVI. 19-22. "The sons of Eachel Jacob's wife; 
Joseph, and Benjamin. 

" And unto Joseph in the land of Egypt were born 
Manasseh and Ephraim, which Asenath the daughter 
of Poti-pherah priest of On bare unto him. 

" And the sons of Benjamin were Belah, and Becher, 
and Ashbel, Gera, and Naaman, Ehi, and Rosh, 
Muppim, and Huppim, and Ard. 

"These are 'the sons of Rachel, which were born to 
Jacob : all the souls were fourteen." 

Of the fourteen souls given in this record, two were 
born in the land of Egypt, and one, Joseph, had gone 
before, which leaves but eleven to go down with 
Jacob. 

XLVL 23-25. "And the sons of Dan ; Hushim. 



380 INDICATIONS OF THE BOOK OF GENESIS. 

^^And the sons of Naphtali; Jahzeel, and Guni, 
and Jezer, and Shillem. 

" These are the sons of Bilhah, which Laban gave 
unto Rachel his daughter, and she bare these unto 
Jacob : all the souls were seven /^ 

By this record seven souls more are added to the 
household of Jacob ; thus giving a total of threescore 
and seven (see Diagrams 50, 51) that went down into 
Egypt with Jacob. 

In Diagram 51, spaces a, a indicate the Four Ages; 
6, 6 indicate the appertainings of the children of Israel 
to the Four Ages (see Ezek. xlviii. 30-34) ; c, c indi- 
cate the pertainings of the children of Israel to the 
Four Ages by lot (see Ezek. xlviii. 1-29) ; d, d indi- 
cate the division of time into thirteen epochs ; 6, e per- 
tainings of the sons of Gad ;/,/ pertainings of the sons 
of Asher ; g, g pertainings of the sons of Joseph ; A, h 
pertainings of the sons of Benjamin ; i, i pertaining 
of the son of Dan ; y, j pertainings of the sons of 
Naphtali ; k, k pertaining of Serah, daughter of Asher ; 
/, I division of time by the Decade System ; m, m 
Jerusalem the great city ; n, n pertainings of the sons 
of Leah and Rachel to the Four Ages by seniority. 

There is a possibility that, with the exception of 
Ephraim and Manasseh, the order of the pertainings 
of the sons of Jacob may be reversed, b'ut the reading 
as given in the diagram is the more harmonious of the 
two. 

In Diagram 51, certain children of Jacob's house 
are apportioned, and given place in harmony with the 
pertainings of their fathers (see Diagram 37) to the 
Four Ages with their divisions. 



INDICATIONS OF THE BOOK OF GENESIS. 381 

Gen, xlvi. 16-25, considered as allegory, 
DIAGEAM 51. 



THE THIRTY-THREE SOULS OF JACOB'S SONS AND 
• DAUGHTERS. 

1 






j t CI s» ^ 



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— 




~" 


■ 








/ 


























- 
















f^ 








^ 








•^ 








^ 
















.5 






^' 


^ 








^' 






I 
























1 






i 


^ 














f 










^ 






s 




































^ 






K 








- 


r 




'^^ 






4 


/ 




I 

7 


1 


1 






/ 


/ 


/ 


/ 


/ 


/ 




/ 




/ 




^ 




/ 














^1 



Beginning of Time. 
Pre-Euphratic Era. 
Creation of the First 
(Adam's). 



.Ml 



End of Time. 






■^ ^ 



382 INDICATIONS OF THE BOOK OF GENESIS. 

Time (see I. Kings vii. 1 ; II. Sam. viii. 15-18 ; 
I. Chron. iii. 1-6) is divided into thirteen epochs, of 
which the Pre-Euphratic Era is one ; hence, inasmuch 
as Gad pertains to the Fourth age, so his seven sons 
fill the last seven epochs of time, which include the over- 
lap of the Third and Fourth ages (see spaces d, d; e, e), 

Asher also pertains to the Fourth age; hence his 
six sons find place in the six epochs of the Fourth age 
(see spaces/,/). 

Joseph's two sons, Ephraim and Manasseh, as in- 
dicated by the blessing of Jacob (see xlviii. 15-22), 
pertain to the era of man of Adam^s race, and to the 
Pre-Euphratic Era (see spaces g, g). 

Benjamin (see Diagram 51) has pertaining to the 
Hiddekelic, Gihonic, and Pisonic ages; hence his ten 
sons (see spaces A, h) just fill the ten divisions of these 
three ages. 

Dan pertains to the Fourth age by lot ; wherefore 
his son Hushim pertains to the Fourth age as a whole 
(see spaces i, i). 

Kaphtali also pertains to the Fourth age; hence his 
four sons, by the Decade System of Chronology, just 
fill the four divisions of the Fourth age (see spaces y, j), 

Serah, the daughter of Asher, like unto Dinah, the 
daughter of Jacob (see Diagram 50), doubtless pertains 
to time from the creation of man of Adam's race, 
whereby all of Jacob's children that are enumerated in 
the text find places, in the Four Ages, of probably great 
historic value. 

XLYI. 26. " All the souls that came with Jacob 
into Egypt, which came out of his loins, besides Jacob's 
sons' wives, all the souls were threescore and six." 



INDICATIONS OF THE BOOK OF GENESIS. 383 

This record doubtless indicates those who really came 
out of his loins in obedience to the great command 
"Increase and multiply/^ Of these souls, as given by 
name, Leah bare thirty-two; Rachel, eleven; Zilpah, 
sixteen ; and Bilhah, seven ; thus giving a total of 
threescore and six who came with Jacob into the land 
of Egypt as called for by the immediate text. The 
Messiah, as the Seed of Jacob, however, was brought 
forth differently ; for, by the power of God, he was 
brought forth into the world according to the precedent 
established from the first in the formation of woman, 
who was the bone and flesh of Adam ; hence he is not 
enumerated or included in the immediate text, but he 
is accounted for in the records previously given (see 
verses 8-15). 

XLVI. 27. " And the sons of Joseph, which were 
borne him in Egypt, were two souls : all the souls of 
the house of Jacob, which came into Egypt, were three- 
score and ten.'^ 

These are made up as follows : Jacob, one ; Leah, 
thirty-two; Rachel, fourteen ; Zilpah, sixteen ; Bilhah, 
seven ; which gives a total of threescore and ten by 
their names. The records, however, if Jacob be in- 
cluded in the count (see, also, Ex. i. 5), really call for 
threescore and eleven, as follows : Bilhah, seven ; Zil- 
pah, sixteen ; Rachel, fourteen ; souls of his sons and 
daughters (see verse 15), thirty-three; Jacob, one; 
which gives a total of threescore and eleven. The pres- 
ence of a mysterious soul now becomes manifest, which 
soul can, with little doubt, be no other than the Mes- 
siah as the Seed of Jacob. 

That the Messiah as the Seed of Jacob is present. 



384 INDICATIONS OF THE BOOK OF GENESIS. 

and changes his tabernacle as the Seed of Abraham, the 
Seed of Isaac, the Seed of Jacob, is indicated (verse 4) 
where God says to Israel, " I will go down with thee 
into Egypt; and I will also surely bring thee up again: 
and Joseph shall put his hand upon thine eyes f^ in ful- 
filment of which saying — for Jacob is now two bands, 
and the charge of the Lord is to both, both being 
present — the Seed did return to the land of Canaan 
in person (see xv. 13-15; Isa. lii. 11, 15), but Jacob 
died in the land of Egypt. 

The conditions of the text, through the manifest 
presence of the Messiah (see Diagram 50), point to the 
allegory (Isa. viii. 18) : '^ Behold, I and the children 
whom the Lord hath o^iven me are for sio-ns and for 
wonders in Israel from the Lord of hosts,* which 
dwelleth in mount Zion,^^ and which Paul makes still 
plainer (Heb. ii. 12, 13), '^Saying, I will declare thy 
name unto my brethren, in the midst of the church 
will I sing praise unto thee. 

'^ . . . And again. Behold I and the children which 
God hath given me.^^ 

The actual presence of the Seed, the Messiah, at this 
time, in the labors of redemption scarcely admits of a 
doubt ; and now, by the records above given, the seventy 
souls born to the house of Jacob have bearings through- 
out the whole House of Man, and, hence, are for signs 
and for wonders from the Lord of hosts in Israel. 
They also harmonize with the Decade System of Chro- 
nology, — a system by tens, by which chief divisions of 
time are brought to notice. 

XLYI. 31-34. ^^ And Joseph said unto his brethren, 
and unto his father's house, I will go up, and shew 



INDICATIONS OF THE BOOK OF GENESIS. 385 

Pharaoh, and say unto him, My brethren, and my 
father's house, which were in the land of Canaan, are 
come unto me ; 

'' And the men ai^e shepherds, for their trade hath 
been to feed cattle ; and they liave brought their flocks, 
and their herds, and all that they have. 

" And it shall come to pass, when Pharaoh shall call 
you, and shall say, What is your occupation ? 

*^ That ye shall say. Thy servants' trade hath been 
about cattle from our youth even until now, both we, 
and also our fathers : that ye may dwell in the land of 
Goshen ; for every shepherd is an abomination unto the 
Egyptians/' 

From this record it is perfectly clear that the Mes- 
siah the Seed of Jacob, who is of the house of Jacob, 
is at this time in the world's history a keeper of cattle ; 
that he is a herdman by trade ; that he kept cattle from 
his youth up ; therefore he must be the one of whom 
it is said (Zech. xiii. 5, 6), ^' I am no prophet, I am a 
husbandman ; for man taught me to keep cattle from 
my youth. 

" And one shall say unto him, What are these wounds 
in thine hands? Then he shall answer, Those with 
which I was wounded in the house of my friends." 

The wounded hands point almost unquestionably to 
the Saviour as being the sufferer ; and also, by the text 
of Zechariah, that the sufferer was, at one time, a hus- 
bandman, a keeper of cattle ; while the texf of Genesis 
calls for the Seed of Jacob, who is the Seed of Abra- 
ham, who is Christ, to be actually present in the flesh 
in the days of Jacob, as a husbandman, as a herdman, 
and as a keeper of cattle. Genesis confirms Zechariah ; 
n z 38 



386 INDICATIONS OF THE BOOK OF GENESIS. 

Zechariah confirms Genesis ; and they both will be 
confirmed by all the books of the Scriptures from 
Moses down to the final record of the Shepherd's 
glorious reign. 

XLVII. 1. ^' Then Joseph came and told Pharaoh, 
and said, My father and my brethren, and their flocks, 
and their herds, and all that they have, are come out of 
the land of Canaan ; and, behold, they are in the land 
of Goshen/^ 

The Messiah, as the Seed of Jacob, came into the 
land of Egypt that he might become a great nation, as 
indicated in xlvi. 3. How shall he become a great 
nation ? It is by raising up again the names of those 
of the far past whose iniquity has been transmitted 
through the operation of the great Law of Iniquity, 
How can their iniquity fall upon him through this Law ? 
It falls upon him through this Law when he takes upon 
himself the Seed of Abraham, the Seed of Isaac, the 
Seed of Jacob. The Living Bread is his body, and he 
gives his body (see St. John vi. 51) for the life of the 
world ; therefore as by this chapter Joseph buys the 
lives of the people with the bread of Egypt, so the 
Redeemer will purchase the lives of the world with the 
Living Bread. The allegory indicates that neither gold 
nor silver, flocks nor herds, can save life, but that life 
must come from another source ; which source is made 
manifest by the labors of the Subjugator and Replen- 
isher, Jesus Christ the Seed of Jacob. 

This chapter reverts again to the Second age, the 
destruction of the people being indicated (verse 21) as 
follows : " And as for the people, he removed them to 



INDICATIONS OF THE BOOK OF GENESIS. 337 

cities from oTie end of the borders of Egypt even to the 
oilier end thereof/^ and (Ps. xlix. 14) " Like sheep they 
are laid in the grave/^ This Psahn and the forty- 
seventh chapter of Genesis evidently belong together in 
their references. Through them the great host of evil 
is brought to light, and by the destruction of man, who 
although in honor abideth not, the hosts of the Adver- 
sary can see the irrevocability of the Law as given forth 
in the First Covenant. 

XL VIII. 5. " And now thy two sons, Ephraim and 
Manasseh, which were born unto thee in the land of 
Egypt, before I came unto thee into Egypt, are mine ; 
as Reuben and Simeon, they shall be mine.^^ 

This verse seems to indicate the possession of the 
birthright; for by I. Chron. v. 1, 2, the birthright was 
Reuben's, and Reuben appertained to the First age; 
but Reuben transgressed, when the birthright (see Dia- 
gram 37) fell to Joseph, who appertains to the Second 
age; consequently to Simeon, who was the same to 
Jacob as Joseph and Reuben, — for the one was equal 
with the other, — the birthright in turn must have fallen ; 
he, Simeon (see Diagram 37), appertaining to the Third 
age. The genealogy, however, w^hich was called in 
Judah, the fourth son of Jacob, indicates that the birth- 
right now has fallen from Simeon upon the Fourth age. 
Thus the Four Ages of Man, and their independent 
creations, are indicated by the descent of the birthright, 
through wdiich Jacob, as a father of nations, becomes a 
great multitude of people. The text further indicates, 
from the view thus set forth, that inasmuch as Reuben 
was the representative of the First age, and that 



388 INDICATIONS OF THE BOOK OF GENESIS. 

Simeon was the representative of the Third age, so the 
two sons of Joseph will become representative of mag- 
nitudes equally great, even if not greater. 

XLVIII. 7. " And as for me, when I came from 
Padan, Rachel died by me in the land of Canaan in 
the way, when yet there was but a little way to come 
unto Ephrath : and I buried her there in the way of 
Ej)hrath ; the same is Beth-lehem.'^ 

This verse seems to indicate that, allegorically, 
Rachel is the one spoken of in Micah v. 3 : " Therefore 
will he give them up, until the time that she which 
travaileth hath brought forth : then the remnant of 
his brethren shall return unto the children of Israel.'^ 
Rachel travailed and bare Benjamin. Allegorically, 
(see Diagram 37) Rachel represents the Fourth age, 
and Benjamin the second epoch of this age ; therefore, 
by the allegory, the great Ruler of Israel will come 
forth from Judah about the time of the bringing forth 
of Benjamin, — that is, about the time of the dividing 
of the Fourth age into its two epochs or half-times; 
Canaan also being representative of the Fourth age. 

XLYIII. 14-16. '' And Israel stretched out his right 
hand, and laid it upon Ephraim's head, who was the 
younger, and his left hand upon Manasseh's head, 
guiding his hands wittingly ; for Manasseh was the 
firstborn. 

'' And he blessed Joseph, and said, God, before whom 
my fathers Abraham and Isaac did walk, the God 
which fed me all my life long unto this day, 

^^ The Angel which redeemed me from all evil, bless 
the lads; and let my name be named on them, and 
the name of my fathers Abraham and Isaac; and 



INDICATIONS OF THE BOOK OF GENESIS. 389 

let them grow into a multitude in the midst of the 
earth/' 

Joseph, by seniority (see Diagram 37, spaces g^ g), 
represents the first epoch of the Fourth age, and the 
blessing of Israel is to him through his two sons 
Ephraim and Manasseh. The fruit of the labors of 
this epoch is the restoration of the two great hosts of 
fallen beings, one of which evidently (see Diagram 37, 
spaces J, d) is represented by Ephraim and the other by 
Manasseh ; and, therefore, the name of Abraham and 
Isaac and Jacob shall be named on them, that the seed 
of Abraham may be as the stars of heaven, and as the 
dust of the earth, and as the sand which is by the sea- 
shore for number. 

It is highly probable that Manasseh relates to man 
as a whole, and Ephraim to the great host which fell 
before man was brought forth as a subjugating and lim- 
iting agent. 

XLYIII. 22. " Moreover I have given to thee one 
portion above thy brethren, which I took out of the 
hand of the Amorite with my sword and with my 
bow.'' 

This portion seems to relate to the host (see Diagram 
37, spaces dyd ; see, also. Diagram 42) which Satan cast 
to the earth, and which were under bondage to him 
through fear of death. These also came to Joseph 
through the labors of the epoch which he represents. 
As for the other brethren, their portions are allotted 
according to the numbers (see Deut. xxxii. 8 ; Ezek. 
xlviii.) of their respective ages. Thus three great hosts 
of the fallen are indicated, — viz., first, the Amorite, or 
Satan, and his adherents ; second, those whom Satan 

33* 



390 INDICATIONS OF THE BOOK OF GENESIS, 

cast into the earth, and who are under bondage to him 
through fear of death, but who now are wrenched from 
his hand and given to Joseph ; and third, man of Adam's 
race, who was called as a subjugating and governing 
agent; but who, through weakness, fell under the machi- 
nations of the Adversary as previously recorded. 

XLIX. 1-4. " And Jacob called unto his sons, and 
said, Gather yourselves together, that I may tell you 
that which shall befall you in the last days. 

^^ Gather yourselves together, and hear, ye sons of 
Jacob; and hearken unto Israel your father. 

" Reuben, thou ai^t my firstborn, my might, and the 
beginning of my strength, the excellency of dignity, 
and the excellency of power : 

^^ Unstable as water, thou shalt not excel ; because 
thou wentest up to thy father's bed ; then defiledst 
thou it: he went up to my couch." 

Reuben appertains to the First Age of Man ; there- 
fore that portion of the charge of Jacob which states 
^^ Thou- art my firstborn, my might, and the beginning 
of my strength, the excellency of dignity, and the 
excellency of power" is directed to the Seed of Jacob, 
who made his advent as the begotten Son in the begin- 
ning of the First age, and who really and truly was 
the first-born among many brethren (see Rev. xii. ; 
Col. i. 15), and for whom (see Heb. x. 5) a body was 
prepared, suitable for fulfilling the will of God. Man 
otherwise was predestinated and called to be in con- 
formity to the image of this body, that the Son might 
l)e the first-born among many brethren ; hence the first 
part of the charge of Jacob is to this Son, and he is the 



INDICATIONS OF THE BOOK OF GENESIS. 391 

only one who can fill out the requirements and endow- 
ments of the text. Moreover, the charge is an indica- 
tion that the begotten Son is the Seed of Jacob, and 
if so, then he must have a manifest presence as such. 

The second part of the charge relates to the weak- 
ness and fall of man of Adam's race (see Diagram 43) 
in the First age, to which Reuben appertains; while 
the introduction of the concubinic element indicates 
Jerusalem the great city as the house of the bond- 
woman. 

XLIX. 5-7. "Simeon and Levi are brethren; 
instruments of cruelty are in their habitations. 

" O my soul, come not thou into their secret ; unto 
their assembly, mine honour, be not thou united : for 
in their anger they slew a man, and in their selfwill 
they digged down a wall. 

" Cursed be their anger, for it was fierce ; and their 
wrath, for it was cruel : I will divide them in Jacob, 
and scatter them in Israel.^' 

The charge to Simeon and Levi points to the general 
conditions of good and evil permeating the Four Ages 
of Man, as indicated in xxxiv., Dan. xi., and, doubtless, 
has a particular bearing upon the hosts that existed 
prior to man. 

XLIX. 8-12. "Judah, thou art he whom thy 
brethren shall praise : thy hand shall be in the neck of 
thiine enemies; thy father's children shall bow down 
before thee. 

" Judah is a lion's whelp: from the prey, my son, 
thou art gone up : he stooped down, he couched as a 
lion, and as an old lion ; who shall rouse him up ? 

" The sceptre shall not depart from Judah, nor a 



392 INDICATIONS OF THE BOOK OF GENESIS. 

lawgiver from between his feet, until Shiloh come ; and 
unto him shall the gathering of the people be. 

'^ Binding his foal unto the vine, and his ass's colt 
unto the choice vine ; he washed his garments in wine, 
and his clothes in the blood of grapes : 

'' His eyes shall be red with wine, and his teeth white 
with milk/' 

in Diagram 52, spaces a^a indicate the Four Ages; 
6, b indicate the appertainings of the twelve tribes of 
Israel to the Four Ages (see Ezek. xlviii. 30-34) ; c, c 
indicate the appertaining of Judah to the First age, 
and also point to Judah as the pleasant plant (see Isa. 
V. 1—7) that finds place in the vineyard of the Lord of 
hosts ; c?, d indicate the Four Ages as Jerusalem the 
great city; e, e indicate the Four Ages as Shiloh the 
great city ; /, / indicate the Four Ages as the vineyard 
of the Lord of hosts. 

Judah appertains to the First age ; hence, by the 
Law that governs the transmission of iniquity (see Ex. 
xxxiv. 6, 7), Judah, as the choice vine and pleasant 
plant (see Diagram 52), finds place in the vineyard of 
the Ijord of hosts from the First age or generation to 
the Fourth age or generation inclusive. 

By I. Chron. v. 1, 2, Judah prevailed above his 
brethren, and of him came the chief ruler; hence, in 
the Fourth age (see xiv. 18-20), the Messiah, the Chief 
Ruler, came forth and entered into this choice vine, 
thereby (see verse 11 ; St. Matt. i. 1, 2) taking upon 
liimself the actual flesh of man as the house of Judah. 
Moreover, by the simple history of the Fourth age 
(see St. Matt. i. 1-16), the genealogy of Jesus Christ 
the Messiah is called in the house of Judah. 



INDICATIONS OF THE BOOK OF GENESIS, 393 

Gen. xlix. 8-12, considered as allegory, 
DIAGEAM 52. 

THE BLESSING OF JUDAH. 



^ 



Beginning of Time. 

Pre-Euphratic Era. 

Creation. of the First race (Adam's 



Creation of the Second race. 



Creation of the Third race. 



Creation of the Fourth race. 
Deluge of Noah. 

Advent of the Messiah the Prince, who, through the ministration 
of the priesthood of Melchizedek (see xiv. 18-20), invested with 
his body (see verse 11 , Isa. v. 1-7) the choice vine, the pleasant 
plant, that shadows the men of Judah. [i. 18-25). 

;- * The Messiah born of the Virgin (see verse 12 ; Isa. vii. 14 ; St. Matt. 

/ \ Crucifixion, absolute death, and resurrection of Jesns (Christ the 
Messiah, at which time Jerusalem the great city gives up its" 
dead, and at which time Shiloh, as the great city, comes back 
from the dark valley of captivity, gathered forever to him who 
washed his garments iu wine and his clothes in the blood of grapes. 

End of Time. 



•t V, ^ 



394 INDICATIONS OF THE BOOK OF GENESIS. 

When, therefore, the Messiah, in the body that had 
been prepared for him as the very beginning of the 
creation of God, entered into the choice vine, washed 
his garments in wine, and his clothes in the blood of 
grapes, the indications become clear (see Diagram 52) 
that a system of life invested this vine altogether inde- 
pendent and distinct from the natural life pertaining to it. 

Further, the indications follow that this choice vine 
has not only become endowed with a new system of 
life, but that the physical elements of the body that 
enten^d into it must also pertain to it ; for the Word 
of God — in which was life (see St. John i. 1-4) — 
existed long before the creation of the body that was 
prepared suitable and fitting for the Son of God that 
(see Heb. x. 5-7) he might do the will of God ; hence 
the text points to the regeneration of the creature as a 
possible physical fact through the communion of the 
flesh of the Messiah (see St. John vi. 51-56). 

The first portion of the blessing evidently relates to 
Judah as the Messiah ; wherefore it is of Judah as the 
Messiah that Moses states (Deut. xxxiii. 7), "Hear, 
Lord, the voice of Judah, and bring him unto his 
people : let his hands be sufficient for him ; and be 
thou a help to him from his enemies,'^ which indicates 
that Judah was the temple of the Seed of Abraham, 
— which Seed (see Gal. iii. 16) is Christ, — and that the 
Seed took upon himself the flesh of Judah that the 
men of Judah (see Diagram 52) might be regenerated 
or clothed upon with a new body (see II. Cor. v. 1-4). 

The text states " The sceptre shall not depart from 
Judah, nor a lawgiver from between his feet, until 
Shiloh come,'^ which indicates that the Seed will be 



IJSDICATIONS OF THE BOOK OF GENESIS. 395 

called in the house of Judah. This indication is con- 
firmed in I. Chron. v. 2 ; I. Chron. xxviii. 4 ; and bv 
the genealogy of Jesus Christ the son of Abraham as 
given in St. Matt. i. 1-16; hence the sceptre shall not 
viepart from the house of Judah until the Saviour Jesus 
Christ shall come into his kingdom, or until he shall 
rise from the dead. At this time, therefore, the people 
will be raised up again among their brethren, — not their 
names only, but, through regeneration, the peoi)le 
themselves, — and unto the Messiah shall the gathering 
of the people be. 

From these indications Shiloh expresses the House 
of Man ; hence the city of Shiloh in Canaan is typical 
of this great city Shiloh (see Diagram 52) in the same 
manner that the city of Jerusalem, which in later years 
"was built upon Hebron, is typical of the great city 
Jerusalem (see Diagram 50) ; both indicating the same 
magnitude. 

Therefore, as tke dead of the great city Jerusalem 
rise with Christ when he rises from the dead or from 
absolute death, so, also, do the dead of the great city of 
Shiloh rise with Christ, and at that time Shiloh comes; 
for, as already stated, Jerusalem and Shiloh represent 
the same magnitude. Each grand Era of Time has a 
place in Shiloh, and each has a place in the great city 
Jerusalem ; from which it follows that the history of 
these eras, to a greater or less extent, is centred in 
and about the simple history of the city of Shiloh in 
the land of Canaan, and also in that of the city of 
Jerusalem btiilt upon Hebron. 

In the sense that the dead — throuo^h reo-eneration 
as a positive physical fact — rise in Christ, then Christ 



396 INDICATIONS OF THE BOOK OF GENESIS. 

and Shiloh may be considered as being one and the 
same; and he also is the same with the Seed, the 
Messiah, the Sceptre, the Lawgiver who was called in 
the house of Judah ; for the text states, ^^ Binding his 
foal unto the vine, and his ass's colt unto the choice 
vine ;, he washed his garments in wine, and his clothes 
in the blood of grapes,'^ and also, " His eyes shall be 
red with wine, and his teeth Avhite with milk.'' 

This vine with which he clothed himself (see Dia- 
gram 52) undoubtedly was the choice vine spoken of 
in Isa. V. and which the prophet defines to be the men 
of Judah; from which it follows that the Messiah 
truly took upon himself the flesh and blood of this 
vine, thus becoming the Seed of Abraham, the Seed of 
Isaac, the Seed of Jacob, and the flesh of David ; con- 
sequently the general expression of the text is to the 
effect that Christ is the Seed, the Messiah ; that he was 
called in this vine, — viz., the men of Judah, — and that 
Shiloh is typical of the people, th^ redeemed of the 
past ages who are gathered to him when he rises from 
the dead; for that is one of the vital points of his 
grand mission. 

Now what other coming event can be pointed to 
with greater force, and which is consistent with the 
magnititdes called for by the text, than the coming of 
the peof)le from the dark valley of their captivity ? 
None. When, therefore, this great host shall return to 
light and life, will it be a desolate flock without any 
shepherd? No ; for unto him, the Sceptre, the Law- 
giver,— which was called in the men of Judah (see 
Diagram 52), — shall Shiloh, shall the whole house of 
Israel, shall the gathering of the people be. 



INDICATIONS OF THE BOOK OF GENESIS. 397 

That Shiloh represents the House of Man is further 
indicated in Jer. vii. 12 : '' But go ye now unto my place 
which was in Shiloh, where I set my name at the first, 
and see what I did to it for the wickedness of my peo- 
])le Israel/' The place w^here the Lord set his name at 
the first was, with scarcely a doubt (see Diagram 1), the 
First Age of Man, the Euphratic age. What did 
he unto Shiloh? By Ps. Ixxviii. 60-64, ^^He for- 
sook the tabernacle of Shiloh, the tent which he placed 
among men ; 

^' And delivered his strength into captivity, and his 
glory into the enemy's hand. 

" He gave his people over also unto the sword ; and 
was wroth with his inheritance. 

"The fire consumed their young men; and their 
maidens were not given to marriage. 

" Their priests fell by the sword ; and their widows 
made no lamentation.'^ 

Thus this people was swept away by fire and sword 
(see, also, Jer. iv. 19-31 ; Isa. iii. 14-26 ; Ezek. ix., x. ; 
Judg. XX. 48; Num. xvi. 1-40; Rev. viii. 7). 

But if they were swept away, then it was necessary 
that a remnant should escape that their iniquity be 
transmitted. This escaping remnant is expressed as 
follows (Judg. xxi. 20-23) : " Therefore they com- 
manded the children of Benjamin, saying. Go and lie 
in wait in the vineyards; 

"And see, and, behold, if the daughters of Shiloh 
come out to dance in dances, then come ye out of the 
vineyards, and catch you every man his wife of the 
daughters of Shiloh, and go to the land of Benja- 
min. . . . 

34 



398 INDICATIONS OF THE BOOK OF GENESIS. 

*^ And the children of Benjamin did so.'^ 

The tribe of Benjamin (see Diagram 37) appertains 
to the Second or Hiddekelic age, while Shiloh, where 
the Lord set his name at the first, relates to the First 
or Euphratic age ; hence, when the daughters of Shiloh 
intermarried with the tribe of Benjamin, the iniquity 
of the First race was transmitted to the Second in ac- 
cordance with the great Law of Iniquity, and thus they 
became an escaping remnant of the Euphratic or First 
Race of Man. 

But it is manifest that the two races, or vineyards, 
must overlap, — that is, the Second must be brought 
forth (see Diagrams 3, 4) before the First is destroyed ; 
hence an escaping- remnant will be necessary for the 
overlapping portion of the Hiddekels, even as Noah 
w^as an escaping remnant for the race of the Fourth 
Adam. This remnant is indicated in Judg. xxi. 12 : 
" And they found among the inhabitants of Jabesh- 
gilead four hundred young virgins, . . . and they 
brought them unto the camp to Shiloh, w^hich is in the 
land of Canaan.^^ These also went to the land of 
Benjamin, hence, figuratively, the land of the Hidde- 
kels was replenished by them, — that is, by the Benja- 
mites and their wives ; and thus a remnant of both 
sons and daughters (see Ezek. xiv. 22) came forth from 
the general destruction of the First race. 

All these references to Shiloh serve to indicate that 
Shiloh really represents the House of Man, even as in 
later years Jerusalem was taken to represent the same 
magnitude. 

Where the text states, in the blessing of Judah, ^^ His 
eyes shall be red with wine, and his teeth white with 



INDICATIONS OF THE BOOK OF GENESIS. 399 

milk/^ the two conditions in the bringing forth of the 
Seed are indicated ; one of which is when he was called 
in the men of Judah, '^ the choice vine ;'^ at which time 
the Desire was to the husband ; and the other condition 
is manifest in the fulfihnent of the sign given Ahaz 
King of Judah (see Isa. vii. 14), at which time he was 
born of the Virgin. 

XLIX. 13-15. " Zebulun shall dwell at the haven of 
the sea ; and he shall be for a haven of ships ; and his 
border shall be unto Zidon. 

" Issachar is a strong ass couching down between two 
burdens : 

^^And he saw that rest was good, and the land that it 
was pleasant; and bowed his shoulder to bear, and 
became a servant unto tribute." 

These verses indicate conditions pertaining to the 
Third age. 

XLIX. 16-18. "Dan shall judge his people, as one 
of the tribes of Israel. 

" Dan shall be a serpent by the way, an adder in the 
path, tiiat biteth the horse heels, so that his rider shall 
fall backward, 

^' I have waited for thy salvation, O Lord.'^ 

Dan, as appertaining to the Second age, shall have 
one portion ; but Dan, as representative of the concu- 
binic element of the Three Ages preceding the Deluge, 
shall be transmitted to the Fourth age (see Diagram 37, 
spaces d, d), when all wickedness, sufferings, tribulations 
of all kinds, shall be brought forth as testimony in the 
overthrow of the rider of the Pale Horse. 

XLIX. 19-21. '' Gad, a troop shall overcome him : 
but he shall overcome at the last. 



400 INDICATIONS OF THE BOOK OF GENESIS. 

" Out of Asher his bread shall be fat, and he shall 
yield royal dainties. 

^^ Naphtali is a hind let loose : he giveth goodly 
words/^ 

All these tribes are representative of the concubinic 
element or the Jerusalem under bondage ; and they all 
appertain to the Fourth age, which is the last ; yet, 
like Dan, they shall judge their people as tribes of 
Israel. 

If evil is to be overthrown, the concubinic element 
must be represented in the overthrow which takes place 
durinp; the Fourth ag-e. 

XLIX. 22-26. '^ Joseph is a fruitful bough, even a 
fruitful bough by a well ; whose branches run over the 
wall : 

'' The archers have sorely grieved him, and shot at 
him, and hated him : 

^^But his bow abode in strength, and the arms of his 
hands were made strong by the hands of the mighty 
God of Jacob ; (from thence is the shepherd, the stone 
of Israel ;) 

" Even by the God of thy father, who shall help 
thee ; and by the Almighty, who shall bless thee with 
blessings of heaven above, blessings of the deep that 
lieth under, blessings of the breasts, and of the womb : 

" The blessings of thy father have prevailed above 
the blessings of my progenitors unto the utmost bound 
of the everlasting hills : they shall be on the head of 
Joseph, and on the crown of the head of him that was 
separate from his brethren.'^ 

In Diagram 53, spaces a, a indicate the Four Ages ; 
6, b indicate the Four Ages by the countries Abraham 



Gen. xlix. 22-26, ec 
DIAG 

THE BLESSII 



I 



<s 



First day.— Upon the first day a body was prepared foi 
John i. 1-5). 

Second day. — Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day. — Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and bei 

Beginning of Time. The Word invests the body that was prepared foi: 

Pre-Euphratic Era. 

Well of Beer-sheba (see Diagram 27). Creation of the 



Creation of the Hiddekelic or Second race. 



^ 

^ 



The well of living water (see St. John iv. 6-14). 

The River of Life (see Ps. ex. 7 ; Ezek. xlvii. 1-9 ; Rev. 



^ 



Creation of the Gihonic or Third race. 



Creation of the Pisonic or Fourth race. 



Advent of the Messiah the Prince, who, as allegorj, at this time enteio 
priesthood of man becomes manifest. 

Messianic Epoch. 
Crucifixion of the Messiah. 



End of Time. 



dered as allegory. 
.M 53. 

OF JOSEPH. 

Word of God as the very beginning of the creation of God (see Col. i. 13-19 : St. 



f the earth. 

in the beginning, and thus (see Lev. xxvii. ; Rev. xii.) is begotten as the Son of God. 

hratic or First race (Adam's). 



1 ; see, also, Diagrams 35, 52) that flows into the sea, the great sea. 



Pi 



to the waters of the great river Euphrates, thus converting it into the River of Life ; and by which the 



INDICATIONS OF THE BOOK OF GENESIS. 401 

passed through in his journey from Ur of the Chaldees 
to Canaan (see Diagram 16) ; c, c indicate by lot the 
pertainings of Joseph, through Ephraim and Manasseh, 
to infinity ; cZ, d indicate the pertaining of Joseph, by 
seniority (see Diagram 37), to the first half of the 
Fourth age ; e, e indicate Jerusalem the great city ; /, / 
indicate the Four Ages by the four walls of Jerusalem. 

By verse 22, Joseph is a fruitful bough by a well, 
whose branches run over the wall. Therefore, in con- 
formity with the text, let the allegorical stand-point 
(see Diagram 53) be placed in the Pre-Euphratic Era 
by the well Beer-sheba (see Diagram 27) that shadows 
the creation of the Euphratic or First race. By refer- 
ence to Diagrams 37, 38, indications will be found that 
Ephraim, Joseph's younger son, pertains, by lot, to the 
First age, and, hence, to the Pre-Euphratic Era also. 
From the position thus established the indication fol- 
lows that Joseph, as a fruitful bough (see Diagram 46), 
may spread his branch, as Ephraim, over the wall of 
Jerusalem the great city (see Diagram 53) into the 
multitudinous beyond of the House of Man. 

The archers (see verse 23) who shot at Joseph, 
through the pertaining of Ephraim, doubtless are those 
(see Rev. vi. 1, 2) that overwhelmed the Euphratic or 
White race (see Diagram 1), and brought it into bond- 
age. But (see verse 24), notwithstanding the fall of 
man of Adam's race, the bow of Joseph was made 
strong through the Son, the Shepherd, the Stone of 
Israel, who was begotten in the beginning of the Pre- 
Euphratic Era, but who did not fall, and thus come 
under bondage to the Adversary. 

The shower of blessings* poured forth by Jacob upon 
aa 34^ 



402 INDICATIONS OF THE BOOK OF GENESIS, 

the head of Joseph (see verse 25) will find its fulfil- 
ment through the labors of the Messiah, who was 
begotten as the Son of God in the beginning of the 
Pre-Euphratic Era, the era shadowed by Ephraim the 
son of Joseph ; hence (see verse 26) the blessing of 
Joseph, through the pertaining of Ephraim, will (see 
Diagram 53, spaces c, c) extend to the utmost bound 
of the everlasting hills that comprise the great creative 
days, and, also (see Dent. xi. 24), it will extend froinj, 
the river, the river Euphrates, even to the uttermost 
sea ; hence these limits comprehend, in their scope, the 
bounds and welfare of the creature world. 

The labors of the Messiah as the Son of God — which 
culminate in such floods of blessings as those recorded 
in the text — were filled out in the first half of the 
Fourth age. This epoch (see Diagram 37, spaces g, g) 
is represented by Joseph the son of Rachel ; hence, 
allegorical ly, this crown will rest upon the head of 
Joseph, but actually, or as an existing fact, it will rest 
upon the head of the Messiah that was separate from 
his brethren (see Isa. liii. 1-8), that was unknown, 
unrecognized of men, yet (see I. Tim. iii. 16) that was 
seen of angels. 

Manasseh, Joseph's first-born (see Diagrams 37, 38), 
pertains by lot to the Second age ; the Second age is 
shadowed by the east (see Diagram 1) ; all the people 
of the Four Ages (see Diagram 35) collect at the well 
in the east for water; hence, through Manasseh, 
Joseph's first-born (see Diagrams 51, 52, 53), the great 
River of Life (see Ezek. xlvii. 1-9) becomes manifest, 
through which all families of the earth shall be blessed. 
Truly '' Joseph is a fruitful bough, even a fruitful 



INDICATIONS OF THE BOOK OF GENESIS. 403 

bough by a well ; whose branches ran over the wall ;" 
and truly the name of Abraham, of» Isaac, and of 
Jacob (see xlviii. 15, 16) is named on ^Hhe lads/^ 

XLIX. 27. ^^ Benjamin shall raven as a wolf: in 
the morning he shall devour the prey, and at night he 
shall divide the spoil/' 

Benjamin, by seniority (see Diagram 37, spaces g, g), 
represents the second epoch of the Fourth age; this 
is independent of his appertaining to the Second age by 
lot, and as such, the subjugation of the Adversary is 
indicated as having occurred before the ushering in of 
this epoch. The death of the Saviour Jesus Christ 
divided the Fourth age into two equal parts or half- 
times (see XV. 9 ; x. 25 ; Zech. vi. 3 ; Dan. xii. 7 ; 
Rev. xii. 14), of which Joseph represented the first 
part or half-time, and Benjamin the second ; hence, of 
Benjamin, as the text declares, '^ In the morning he 
thall devour the prey, and at night he shall divide the 
spoil.'' But during this epoch the redeemed of the 
Lord, which came from the dark valley, will be with 
the Lord, and will remain with him in his celestial 
abode until he shall come with his host to fill out the 
years of his wondrous reign upon the earth ; for (see 
Rev. XX. 2-4) he will reign with the saints a thousand 
years in proof of the subjugation of the earth, and of 
his dominion over ^' every creeping thing that creepeth 
upon the earth" and over '^ every living thing that 
moveth upon the earth." Moses, in his blessing of 
Benjamin, indicates this glorious epoch in Dent, xxxiii. 
12: '^ And of Benjamin he said, The beloved of the 
Lord shall dwell in safety by him ; and the Lord shall 
cover him all the day long, and he shall dwell between 



404 INDICATIONS OF THE BOOK OF GENESIS. 

his shoulders ;" for the thousand years' reign finds place 
(see Diagram 7) in the last half-time, between the 
Judgmental Era and the Era of Destruction. 

XLIX. 28-33. '' All these are the twelve tribes of 
Israel : and this is it that their father spake unto them, 
and blessed them ; every one according to his blessing 
he blessed them. 

'^ And he charged them, and said unto them, I am 
to be gathered unto my people : bury me with my 
fathers in the cave that is in the field of Ephron the 
Hittite, 

^^ In the cave that is in the field of Machpelah, which 
is before Mamre, in the land of Canaan, which Abra- 
ham bought with the field of Ephron the Hittite for a 
possession of a buryingplace. 

" There they buried Abraham and Sarah his wife ; 
there they buried Isaac and Rebekah his wife; and 
there I buried Leah. 

" The purchase of the field and of the cave that is 
therein was from the children of Heth. 

^^ And when Jacob had made an end of command- 
ing his sons, he gathered up his feet into the bed, 
and yielded up the ghost, and was gathered unto his 
people.'^ 

In Diagram 54, spaces a, a indicate the Four Ages ; 
6, b indicate the Four Ages by the countries through 
which Abraham passed in his journey from Ur of the 
Chaldees to Canaan (see Diagram 16) ; c^ c indicate by 
lot the pertainings of Joseph, through Ephraim and 
Manasseh, to the creature world ; d, d indicate the per- 
taining of Joseph, by seniority (see Diagram 37), to the 
first half of the Fourth age ; 6, e indicate the appor- 



♦I 



Oen, xlix. 28-33, a 



DIAG 




THE YEA] 

First dav.— Upon the first day of the creation a 1 
(see Col. i. 13-19; Rev. iii. 14 ; St. John i. 1-5). 

Second day.— Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day. -^Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, £ 

Beginning of Time. The Word of God invests the body that wa; 

Pre-Euphratic Era. 

Well of Beer-sheba. Creation of the Euphratic 



Creation of the Hiddekelic or Second race: 



The River of Life (^ee Diagrams 35, 52, 53). 



Creation of the Gihonic or Third race. 



^ S v^ 



Creation of the Pisonic or Fourth race. 

Antediluvian Epoch. 

Deluge of Noah. 

Epoch of replenishment (see ix. 1). 

Advent of the Messiah the Prince (see xiv. lS-2( 

Messianic Epoch. 

Crucifixion, absolute death, and resurrection ofli 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 
End of Time. 



idered as allegory. 
M 54. 

|f>P JACOB. 

I 

k- was created for the Word of God as the very beginning of the creation of God 



beast of the earth. 

ted for bim in the begiuniug, and thus (see Lev. xxvii. 1-8 ; Rev. xii.) is begotten as the Son of God. 

"irst race ( Adam's. See Diagram 16), 



trt- 



Messiah. 



INDICATIONS OF THE BOOK OF GENESIS. 405 

tionment of the years of Sarah as a mother of nations 
(see Diagram 28); /,/ indicate the apportionment of 
the years of Ishmael as shadowing Jerusalem the great 
city under bondage (see Diagram 30); g, g indicate 
the apportionment of the years of Jacob (see xlvii. 28) 
as a father of nations (see xxxv. 9-12); h, h indicate 
Jerusalem the great city ; i, i indicate the Four Ages 
by the four walls of Jerusalem. 

Inspection of Diagram 54, spaces e, e, will show that, 
by apportionment (Decade System or system by tens), 
the years of Sarah as a mother of nations (see, also, 
Diagram 28) shadow and comprehend magnitudes 
from the dividing in the midst of the Pre-Euphratic 
Era (see Diagram 19) down to and including seven- 
tenths of the Era of Destruction, or of the final era of 
time. 

A further inspection of this diagram (see spaces 
/,/) will show that the years of Ishmael by appor- 
tionment — Ishmael (see Diagram 30) shadowing Jeru- 
salem under bondage to sin — comprehend magnitudes 
from the beginning of the Pre-Euphratic Era down to 
and including seven-tenths of the Era of Destruction. 

The years of Jacob, however (see spaces g^ g), by 
apportionment as a father of nations, comprehend mag- 
nitudes from the beginning of the first creative day 
down to and including seven-tenths of the Era of 
.Destruction. 

Now from xvii. 15, 16, 20 indications become mani- 
fest that the blessing that pertains to Sarah as a mother 
of nations will, to a greater or less extent, be active as 
a measure in and throughout the periods of time repre- 
sented by her years, and, further, that the blessing 



406 INDICATIONS OF THE BOOK OF GENESIS, 

pertaining to Ishmael will^ to a greater or less extent, 
be active as a measure in and throughout the periods 
of time represented by his years. From these positions 
it follows that the blessings of Jacob, as measures of 
God, will, to a greater or less extent, pertain to and 
bear upon the ages represented by his years ; where- 
fore, as the text declares (see verses 25, 26), the bless- 
ings of Ja,cob will prevail far above the blessings of 
his progenitors, even ^' unto the utmost bound of the 
everlasting hills'^ (see Diagram 54) with their marvels 
of creature life and existence. 

L. 12, 13. ^^ And his sons did unto him according 
as he commanded them : 

" For his sons carried him into the land of Canaan, 
and buried him in the cave of the field of Machpelah, 
which Abraham bought with the field for a possession 
of a buryingplace of Ephron the Hittite, before 
Mamre.^^ 

Thus these three great characters with whom the 
two covenants were made, established, and confirmed, 
the fathers of nations, together with their wives the 
mothers of nations, lie buried in the land of Canaan; 
but they left behind them this record of their faith, — 
viz., that the Amorite should be driven out, and that 
the land should be theirs by a free gift, and not by or 
through the Law. The land of Canaan shadows the 
earth in the Pisonic or Fourth age. 

L. 24-26. " And Joseph said unto his brethren, I 
die ; and God will surely visit you, and bring you out 
of this land unto the land which he sware to Abraham, 
to Isaac, and to Jacob. 



INDICATIONS OF THE BOOK OF GENESIS. 407 

"And Joseph took an oath of the children of Israel, 
saying, God will surely visit you, and ye shall carry 
up my bones from hence. 

" So Joseph died, being a hundred and ten years old : 
and they embalmed him, and he was put in a coffin in 
Egypt." 

This record indicates that the children of Israel were 
happy and prosperous up to the time of Joseph's 
death ; and by Ex. i. 7, ^' The children of Israel were 
fruitful, and increased abundantly, and multiplied, and 
waxed exceeding mighty ; and the land was filled with 
them.'^ If such is the case, how can the assurance 
given Abraham (see xv. 13), that his seed should be 
afflicted four hundred years, be fulfilled when nearly 
three hundred of them have expired, and prosperity 
meets them on every hand ? It evidently follows that 
the Seed which shall suffer the full force of the 
prophecy is the Messiah as the Seed of Abraham, whose 
presence has been manifest from the fourteenth chapter 
of. this book. The afflictions of the Seed of Abraham 
otherwise did not commence until after the death of 
Joseph; hence the records are evidence of the presence 
of the Messiah as the Seed of Abraham in the labors 
for the subjugation of the earth with its host of evil. 
After the lapse of four hundred years the children of 
Israel did come out from the land of Egypt; but did the 
Messiah as the Seed of Abraham suffer any during this 
time from the persecutions of the Adversary? The 
records (see Isa. lii. 14) show that some one did suffer 
— not will suffer, but did suffer — beyond the sufferings 
of any other man. If this one was not the Messiah as 
the Seed of Abraham, who was it ? for the time called for 



408 INDICATIONS OF THE BOOK OF GENESIS. 

by tlie prophecy had elapsed when the statement of 
Isaiah was recorded. It undoubtedly was the Seed of 
Abraham who suffered ; while the Seed of Abraham, 
Paul says (see Gal. iii. 16), is Christ; therefore it fol- 
lows that Jesus Christ, in his great personalities as the 
Seed of Abraham, the Seed of Isaac, the Seed of Jacob, 
and the Seed of Jacob after him, was in the flesh during 
these days, and that he really did suffer these things. 
If the conditions be regarded as prophetic from the 
days of Isaiah, and refer to the days of the ministry of 
our Saviour Jesus Christ the Lord, where are the 
records to be found in the New Testament which con- 
firm them as having occurred during the ministry? 
There are none ; for at that time our Lord and Master 
(see Micah v. 1—4) came in his majesty as God, and he 
will not lay it aside; but he shall, from that time, be 
great unto the ends of the earth. If the ministerial 
view be accepted, then the prophecy must be laid aside ; 
but if the prophecy be accepted, then the ministerial 
view must be laid aside as a perfect embodiment of the 
fulfilment of tiie prophecy. 

The labors of Jesiis Christ, in the subjugation of the 
earth, commenced with the fall of the first man of 
Adam's race, and all through the ages of man pre- 
ceding the flood, the two Faithful Witnesses (see 
Rev. xi. 3-11) have been at work; but the labors of 
Jesus Christ in the flesh of man as the Son of man 
commenced from the day of Abraham, at which time 
he took upon himself the Seed of Abraham that the 
redemption of man might be accomplished. During 
this time he underwent all manner of trials and temp- 
tations ; from the dizzy heights of prosperity and power 



INDICATIONS OF THE BOOK OF GENESIS. 409 

unto the lowest depths of poverty and degradation. 
Through them all, however, he was perfect, and not 
one misstep was made to mar the efficiency of his high 
calling; wherefore, to-day, myriads of souls are re- 
joicing in the celestial light which surrounds the 
throne of the eternal Subjugator and Redeemer, Jesus 
Christ the Seed of Abraham. 



THE END. 



s^35 



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